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Book Results: 4276
Journal Results: 1067
CHAPTER 5 Priestly Violence, Martyrdom, and Jesuits: from:
Exploring Jesuit Distinctiveness
Author(s) Redden Andrew
Abstract: The question of what makes a Jesuit, the
quidditas jesuitica, is thrown into stark relief by the extraordinary case of Diego de Alfaro (d.1639) and its apologia, written in 1644 by the former provincial of the Paraguayan province, Diego de Boroa (d.1657).² Alfaro—superior of the missions of Guairá in the province of Paraguay—took up arms in 1639 and fought alongside his Guarani faithful againstbandeirantes(slave raiders) from the Portuguese city of São Paulo; in the gunfight with these slavers, Alfaro was killed. Portuguese and Spanish detractors of the Society alike decried the scandal of a priest under
CHAPTER 3 Affinity and Mimesis from:
Enigmas of Sacrifice
Abstract: The most persistent question generated by
Book Title: Mourning Animals-Rituals and Practices Surrounding Animal Death
Publisher: Michigan State University Press
Author(s): Kalof Linda
Abstract: We live more intimately with nonhuman animals than ever before in history. The change in the way we cohabitate with animals can be seen in the way we treat them when they die. There is an almost infinite variety of ways to help us cope with the loss of our nonhuman friends-from burial, cremation, and taxidermy; to wearing or displaying the remains (ashes, fur, or other parts) of our deceased animals in jewelry, tattoos, or other artwork; to counselors who specialize in helping people mourn pets; to classes for veterinarians; to tips to help the surviving animals who are grieving their animal friends; to pet psychics and memorial websites. But the reality is that these practices, and related beliefs about animal souls or animal afterlife, generally only extend, with very few exceptions, to certain kinds of animals-pets. Most animals, in most cultures, are not mourned, and the question of an animal afterlife is not contemplated at all.
Mourning Animalsinvestigates how we mourn animal deaths, which animals are grievable, and what the implications are for all animals.
Link: http://www.jstor.org/stable/10.14321/j.ctt1c6v89n
More than a Bag of Bones: from:
Mourning Animals
Author(s) COLLIER IVY D.
Abstract: Animal burials have been found throughout the archaeological record dating back to the Neolithic period. The question is, how do we know if those burials are the result of a human–animal bond or if the animals buried are what zooarchaeologists call articulated or associated animal bone groups?
Mourning the Sacrifice: from:
Mourning Animals
Author(s) MORRIS JAMES
Abstract: The remains of animals, fragments of bone and horn, are often the most common finds recovered from archaeological excavations. The potential of using this material to examine questions of past economics and environment has long been recognized and is viewed by many archaeologists as the primary purpose of animal remains. In part this is due to the paradigm in which zooarchaeology developed and a consequence of practitioners’ concentration on taphonomy and quantification.¹ But the complex intertwined relationships between humans and animals have long been recognized, a good example being Lévi-Strauss’s oft quoted “natural species are chosen, not because they are
The Issue of Animals’ Souls within the Anglican Debate in the Eighteenth to Nineteenth Centuries from:
Mourning Animals
Author(s) MASSARO ALMA
Abstract: The debate on animal souls and the problem of theodicy with respect to animal suffering, a discussion that has been a feature of European thought since the seventeenth century, became the perfect pillar for those philosophies that were born in the wake of scientific discoveries and that aimed to assert the unreasonableness of Christianity. Such philosophies questioned how a good and almighty God could let innocent animals undergo all the evils they endure daily. One solution was to deny to animals feelings and reason; for instance, Descartes’s theory of the animal-machine suggested that animals were unable to feel pleasure and
Claire: from:
Mourning Animals
Author(s) SCHLOSSER JULIA
Abstract: Claire came to live with me in 2009. I made the decision to euthanize her on July 5, 2011, because she suffered from osteomyelitis, a painful bone infection. I’ve lived with animals since I was four. In my adult life, I have loved, nursed, and mourned the loss of beloved animal companions. But when I reflect on Claire’s life, I am haunted by questions that I never had to ask when those other animals died. Would she have rather I left her where I met her, living in a cardboard box in a windowless bathroom? Or would she have made
Another Death from:
Mourning Animals
Author(s) KISIEL EMMA
Abstract: The question of whether or not humans mourn animals is present in all of my photographic work. This theme emerged in my art when I began looking closely at dead animals and making images of roadkill animals, photographing flower and stone memorials I built around their bodies. My recent project, “Another Death,” portrays museum taxidermic animals that have suffered another kind of death after their initial demise. Frozen in time, they are presented either in the throes of death at another creature’s hand or in a limp resting pose, having just passed. Moments like these appear frequently in natural history
Mourning for Animals: from:
Mourning Animals
Author(s) FAWCETT ANNE
Abstract: Back then I questioned the judgment of my parents and our veterinarian in the end-of-life decision making. I believed I would have made different decisions.
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
Book Title: Rethinking Rhetorical Theory, Criticism, and Pedagogy-The Living Art of Michael C. Leff
Publisher: Michigan State University Press
Author(s): Henry David
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by introducing the central insights of one of the most innovative and prolific rhetoricians of the twentieth century, Michael C. Leff. This volume charts Leff 's decades-long development as a scholar, revealing both the variety of topics and the approach that marked his oeuvre, as well as his long-standing critique of the disciplinary assumptions of classical, Hellenistic, renaissance, modern, and postmodern rhetoric.Rethinking Rhetorical Theory, Criticism, and Pedagogy includes a synoptic introduction to the evolution of Leff 's thought from his time as a graduate student in the late 1960s to his death in 2010, as well as specific commentary on twenty-four of his most illuminating essays and lectures.
Link: http://www.jstor.org/stable/10.14321/j.ctt1d10hh7
Introduction from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: What distinguishes the study of rhetoric from other pursuits in the liberal arts? From what realms of human existence and expression, of human history, does such study draw its defining character? What, in the end, should be the purposes of rhetorical inquiry? And amid so many competing accounts of discourse, power, and judgment in the contemporary world, how might scholars achieve these purposes through the attitudes and strategies that animate their work?
Rethinking Rhetorical Theory, Criticism, and Pedagogy: The Living Art of Michael C. Leffoffers answers to these questions by collecting the key works and introducing the key insights
Theory and Practice in Undergraduate Education from:
Rethinking Rhetorical Theory, Criticism, and Pedagogy
Abstract: The question posed for this panel is both new and old. In the context of our own lives and careers, it is something new to question the nature and role of theory in our work. As Jo Sprague said, in her letter attempting to orient today’s speakers, not so long ago we were quite confident that we knew what theory was and how to use it as teachers. Theory, on this view, was something that stood apart from and above practice. It consisted in a set of hierarchically ordered abstract propositions (i.e., laws or rules) that were capable of explaining
CHAPTER TWO The Visual Pedagogy of Americanization from:
To Become an American
Abstract: In 1919, Raymond Crist, the director of citizenship in the Bureau of Naturalization, appeared before a House committee hearing on proposed changes to naturalization laws. In his opening statement, Crist suggested that the true import of his testimony was to praise the recent education initiatives of Americanization: “There is, however, a far greater subject which I should like to present to the committee for its most careful consideration. That subject is the all-absorbing, Nation-wide question rather loosely referred to by the term ‘Americanization.’”¹ For Crist, effective Americanization altered the hearts and minds of the unnaturalized. He explained, “Americanization work starts
CHAPTER TWO The Visual Pedagogy of Americanization from:
To Become an American
Abstract: In 1919, Raymond Crist, the director of citizenship in the Bureau of Naturalization, appeared before a House committee hearing on proposed changes to naturalization laws. In his opening statement, Crist suggested that the true import of his testimony was to praise the recent education initiatives of Americanization: “There is, however, a far greater subject which I should like to present to the committee for its most careful consideration. That subject is the all-absorbing, Nation-wide question rather loosely referred to by the term ‘Americanization.’”¹ For Crist, effective Americanization altered the hearts and minds of the unnaturalized. He explained, “Americanization work starts
The Abrahamic Revolution from:
Mimetic Theory and World Religions
Author(s) Palaver Wolfgang
Abstract: Among scholars dedicated to mimetic theory recent debates raised the question of how Islam is related to Judaism and Christianity. One frequently mentioned starting point is the “Epilogue” in René Girard’s
book Battling to the End, in which he claims that Islam is a religion that “has used the Bible as a support to rebuild an archaic religion that is more powerful than all the others” (Girard 2010, 214). Could one draw from this and similar remarks the conclusion that Islam is an archaic religion and not at all comparable with Judaism and Christianity, even going as far as rejecting
Religious Sacrifice, Social Scapegoating, and Self-Justification from:
Mimetic Theory and World Religions
Author(s) Peters Ted
Abstract: When the term
sacrificeis used to designate practices common to various world religions and used to designate a historical scapegoat at the founding of a social order, are we referring to the same thing? Perhaps not. Th e sacrifi ce of which the Girard school speaks applies to any social order—whether a political order, an ideological organization, a social movement, or such—not merely to an established religious tradition.¹ So, let us pose the question: What is the value of Girardian theory? Is it to illuminate the religious concept of sacrifice or to illuminate human nature in general?
Islam: from:
Mimetic Theory and World Religions
Author(s) Lohlker Rüdiger
Abstract: I have to apologize—being not a Girardian—when starting with an idea introduced in the text on “Violence and Religion: Cause or Effect?”: “The question of religious violence is first and foremost a human question, . . . and not a directly religious question” (Girard 2004).
Conclusion from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: In the preceding chapter we considered the possibility of a non-sacrificial knowledge and, even if with many caveats, we resolved that question in the affirmative. There is still one dimension of Girard’s mimetic theory, however, that in our journey through the history of the relationship between philosophy and religion we have not yet adequately examined: the “apocalyptic” dimension.
The Self in Crisis from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: Research work in the humanities in general, and in philosophy in particular, is today looked at with a certain degree of suspicion, for various, and sometimes even opposed, reasons. On one hand, work on subtle epistemological questions and/or historical analysis of the thought of past philosophers is regarded as a navel-gazing activity, otiose at best, wasteful at worst. On the other hand, when philosophy and intellectual analysis come to focus on popular culture phenomena, such as comics, movies, and TV programs, they are regarded as trivializing ideas and as committing themselves to marginal and eventually unimportant work. One possible solution
Conclusion from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: In the preceding chapter we considered the possibility of a non-sacrificial knowledge and, even if with many caveats, we resolved that question in the affirmative. There is still one dimension of Girard’s mimetic theory, however, that in our journey through the history of the relationship between philosophy and religion we have not yet adequately examined: the “apocalyptic” dimension.
The Self in Crisis from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: Research work in the humanities in general, and in philosophy in particular, is today looked at with a certain degree of suspicion, for various, and sometimes even opposed, reasons. On one hand, work on subtle epistemological questions and/or historical analysis of the thought of past philosophers is regarded as a navel-gazing activity, otiose at best, wasteful at worst. On the other hand, when philosophy and intellectual analysis come to focus on popular culture phenomena, such as comics, movies, and TV programs, they are regarded as trivializing ideas and as committing themselves to marginal and eventually unimportant work. One possible solution
Conclusion from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: In the preceding chapter we considered the possibility of a non-sacrificial knowledge and, even if with many caveats, we resolved that question in the affirmative. There is still one dimension of Girard’s mimetic theory, however, that in our journey through the history of the relationship between philosophy and religion we have not yet adequately examined: the “apocalyptic” dimension.
The Self in Crisis from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: Research work in the humanities in general, and in philosophy in particular, is today looked at with a certain degree of suspicion, for various, and sometimes even opposed, reasons. On one hand, work on subtle epistemological questions and/or historical analysis of the thought of past philosophers is regarded as a navel-gazing activity, otiose at best, wasteful at worst. On the other hand, when philosophy and intellectual analysis come to focus on popular culture phenomena, such as comics, movies, and TV programs, they are regarded as trivializing ideas and as committing themselves to marginal and eventually unimportant work. One possible solution
Conclusion from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: In the preceding chapter we considered the possibility of a non-sacrificial knowledge and, even if with many caveats, we resolved that question in the affirmative. There is still one dimension of Girard’s mimetic theory, however, that in our journey through the history of the relationship between philosophy and religion we have not yet adequately examined: the “apocalyptic” dimension.
The Self in Crisis from:
Intellectual Sacrifice and Other Mimetic Paradoxes
Abstract: Research work in the humanities in general, and in philosophy in particular, is today looked at with a certain degree of suspicion, for various, and sometimes even opposed, reasons. On one hand, work on subtle epistemological questions and/or historical analysis of the thought of past philosophers is regarded as a navel-gazing activity, otiose at best, wasteful at worst. On the other hand, when philosophy and intellectual analysis come to focus on popular culture phenomena, such as comics, movies, and TV programs, they are regarded as trivializing ideas and as committing themselves to marginal and eventually unimportant work. One possible solution
PRELUDE. from:
Intimate Domain
Abstract: The father is dead. On this point, Julia Kristeva and René Girard agree. What then can be said any longer of the paternal function? What legacy of the father persists in ongoing economies of sacrifice? And, if the father is not actually dead but only missing in action within the family romance, site of our earliest mimetic rivalries, what role, if any, could a father play in an intimate domain characterized by positive, nonconflictual mimesis? May a father yet live within intimate spaces? Endeavoring to answer these questions, I turn to literature, for Girard and Kristeva agree that literature is
CHAPTER 8 To Glimpse a World without Wolves: from:
Intimate Domain
Abstract: Kristeva names the concluding section of
The Old Man and the Wolves“Capriccio.” “Capriccio” focuses on multiple metamorphoses. Replicating and augmenting the transferential setting of the detective story, these changes radicalize its questions: What is the ultimate source of the contagion that has transformed Santa Varvara into a city of wolves? Can infected individuals be cured, or will they always be wolves? “Capriccio” investigates the possibility ofreversible metamorphoses:Can those who have been contaminated by the wolves grasp their humanity again and break free of mimesis-driven scapegoating? Addressing this question are Stephanie, by means of her diary, and Kristeva,
CHAPTER 3 Universal Mimesis from:
The Genesis of Desire
Abstract: What is it that makes for the cohesion of the human race? What can explain the way human beings take such an interest in each other and try to live together? What is it that both draws them together and pushes them apart, unites them and sets them in opposition to one another? These are questions that philosophers, anthropologists, and psychologists have been intrigued by for centuries. Each discipline has been exploring along its own lines the mysterious, universal attraction that human beings exert on each other, and each has tried to find its own answers. Some of the intuitions
10 Palestinian Symbolic Trajectories to Oslo from:
Shared Land/Conflicting Identity
Abstract: The intifada dramatically influenced the Palestinian symbol system. Writing in 1989, Rashid Khalidi observed that the intifada had created a “strong sense of national unity, of loyalty to a unified set of symbols and concepts and of mutual independence which were lacking in 1967.”¹ Without question, the engine of Palestinian symbol transformation was the intifada. The intifada, in turn, helped make possible the Oslo agreement, which led to Yasir Arafat’s return to Gaza in July 1994 and the creation of the Palestinian National Authority.
4 Converting to Consumerism: from:
Christianity and the Mass Media in America
Abstract: When Everett C. Parker conducted the first major study of religious radio broadcasting in America, he had no idea what he would discover.¹ It was 1941, and World War II was drawing the nationʹs attention to Europe as the commercial radio networks already garnered large national audiences. Parker sent questionnaires to the management of all commercial radio stations in Chicago, hoping to gain a snapshot of their religious programming, including how much of it they aired, which types of religious programming seemed to hold listenersʹ interests, and how station management funded such broadcasts. Parker also sent questionnaires to the sponsors
7 Discerning Professional Journalism: from:
Christianity and the Mass Media in America
Abstract: Gumbleʹs leading question implicitly addresses the heart of this chapter. Should religious faith,
CHAPTER 7 Multiple Realities: from:
Nosotros
Abstract: In this chapter, I continue to explore the question of what constitutes a convict, a
veterano,as defined by a group of Chicanos in a maximum-security prison in the Southwest. This chapter shows, more than anything, some of the tensions that arise in the prison. How do men deal with the tensions that build up between them? The larger question is, How doveteranosexercise leadership in a prison? To take a leadership role is to take a position that pits one against the guards and prison security. Other questions include: How do men do time? And how do they
CHAPTER 10 From Tombstones to Star Trek: from:
Nosotros
Abstract: Joseph Campbell raises an interesting question about the differing views of death in planting cultures, on the one hand, and hunting and forest cultures, on the other. Planting cultures turn to the plant as a metaphor for understanding death. The self-regenerative powers of the plant mean that its nature can be characterized as “continuing inbeingness.” Pruning is helpful to a plant because it stimulates new growth. Out of the rot in a forest comes new life. Cut a branch from a tree, and new suckers appear in profusion. They are the “bright new little children who are part of the
CHAPTER 12 Giving Thanks: from:
Nosotros
Abstract: The apocalypse is considered the end in all perspectives of racial or cosmic immortality; at the apocalypse the entire world faces the judgment of eternity. In this final reflection, I present the themes of despair and transcendence as another facet of the
ciclo de vida y muerte. I expand the dualistic metaphor ofel ciclo de vida y muertebut recognize that there is a need to reintroduce the idea of resurrection as a trifocal view. I also look at the question of an Hispano eschatology. “Eschatology” refers to the “the last things,” for example, heaven, hell, and redemption. In
CHAPTER 7 Multiple Realities: from:
Nosotros
Abstract: In this chapter, I continue to explore the question of what constitutes a convict, a
veterano,as defined by a group of Chicanos in a maximum-security prison in the Southwest. This chapter shows, more than anything, some of the tensions that arise in the prison. How do men deal with the tensions that build up between them? The larger question is, How doveteranosexercise leadership in a prison? To take a leadership role is to take a position that pits one against the guards and prison security. Other questions include: How do men do time? And how do they
CHAPTER 10 From Tombstones to Star Trek: from:
Nosotros
Abstract: Joseph Campbell raises an interesting question about the differing views of death in planting cultures, on the one hand, and hunting and forest cultures, on the other. Planting cultures turn to the plant as a metaphor for understanding death. The self-regenerative powers of the plant mean that its nature can be characterized as “continuing inbeingness.” Pruning is helpful to a plant because it stimulates new growth. Out of the rot in a forest comes new life. Cut a branch from a tree, and new suckers appear in profusion. They are the “bright new little children who are part of the
CHAPTER 12 Giving Thanks: from:
Nosotros
Abstract: The apocalypse is considered the end in all perspectives of racial or cosmic immortality; at the apocalypse the entire world faces the judgment of eternity. In this final reflection, I present the themes of despair and transcendence as another facet of the
ciclo de vida y muerte. I expand the dualistic metaphor ofel ciclo de vida y muertebut recognize that there is a need to reintroduce the idea of resurrection as a trifocal view. I also look at the question of an Hispano eschatology. “Eschatology” refers to the “the last things,” for example, heaven, hell, and redemption. In
CONCLUSION. from:
The Red Sea
Abstract: AT THE HEART OF THIS book is a basic question that has heretofore largely eluded serious attention: How does history make its subject? Clearly, not all subjects are deemed historical at all times—that much has been clear from the beginnings of the discipline. What is required, then, for a particular object to become a proper subject of history? And what are the implications of such constraints for the history that is being written? In other words, what this book explores is the
rigginginvolved in the safe sailing of the historian’scraft, that is, as per the Merriam-Webster definitions
Book Title: The Thought of Music- Publisher: University of California Press
Author(s): Kramer Lawrence
Abstract: What, exactly, is knowledge of music? And what does it tell us about humanistic knowledge in general?
The Thought of Musicgrapples directly with these fundamental questions-questions especially compelling at a time when humanistic knowledge is enmeshed in debates about its character and future. In this third volume in a trilogy on musical understanding that includesInterpreting MusicandExpression and Truth, Lawrence Kramer seeks answers in both thoughtaboutmusic and thoughtinmusic-thinking in tones. He skillfully assesses musical scholarship in the aftermath of critical musicology and musical hermeneutics and in view of more recent concerns with embodiment, affect, and performance. This authoritative and timely work challenges the prevailing conceptions of every topic it addresses: language, context, and culture; pleasure and performance; and, through music, the foundations of understanding in the humanities.
Link: http://www.jstor.org/stable/10.1525/j.ctt19cc225
ONE Music and the Forms of Thought from:
The Thought of Music
Abstract: Much recent work, both pro and con, suggests that one thing we should be asking—still—is this: What does music have to do with ideas? The form of the question implies that the ideas at issue are not ideas about
FOUR Pleasure and Valuation from:
The Thought of Music
Abstract: The title
The Thought of Musicmight seem to indicate a primarily conceptual orientation, something that has been strongly evident in the preceding chapters. Chapter 1 concerned itself with conceptual questions directly by focusing on ideas, and the succeeding two chapters continued that concern by focusing on language, which, insofar as it makes sense—and it doesn’t always—is permeated with conceptuality. But music is obviously also a sensory medium. Music thinks in feelings, and thinking about music and with music must take account of that. The sensory force of music—sensory knowledge, sensory memory—is also obviously a force
Book Title: The Thought of Music- Publisher: University of California Press
Author(s): Kramer Lawrence
Abstract: What, exactly, is knowledge of music? And what does it tell us about humanistic knowledge in general?
The Thought of Musicgrapples directly with these fundamental questions-questions especially compelling at a time when humanistic knowledge is enmeshed in debates about its character and future. In this third volume in a trilogy on musical understanding that includesInterpreting MusicandExpression and Truth, Lawrence Kramer seeks answers in both thoughtaboutmusic and thoughtinmusic-thinking in tones. He skillfully assesses musical scholarship in the aftermath of critical musicology and musical hermeneutics and in view of more recent concerns with embodiment, affect, and performance. This authoritative and timely work challenges the prevailing conceptions of every topic it addresses: language, context, and culture; pleasure and performance; and, through music, the foundations of understanding in the humanities.
Link: http://www.jstor.org/stable/10.1525/j.ctt19cc225
ONE Music and the Forms of Thought from:
The Thought of Music
Abstract: Much recent work, both pro and con, suggests that one thing we should be asking—still—is this: What does music have to do with ideas? The form of the question implies that the ideas at issue are not ideas about
FOUR Pleasure and Valuation from:
The Thought of Music
Abstract: The title
The Thought of Musicmight seem to indicate a primarily conceptual orientation, something that has been strongly evident in the preceding chapters. Chapter 1 concerned itself with conceptual questions directly by focusing on ideas, and the succeeding two chapters continued that concern by focusing on language, which, insofar as it makes sense—and it doesn’t always—is permeated with conceptuality. But music is obviously also a sensory medium. Music thinks in feelings, and thinking about music and with music must take account of that. The sensory force of music—sensory knowledge, sensory memory—is also obviously a force
Book Title: The Thought of Music- Publisher: University of California Press
Author(s): Kramer Lawrence
Abstract: What, exactly, is knowledge of music? And what does it tell us about humanistic knowledge in general?
The Thought of Musicgrapples directly with these fundamental questions-questions especially compelling at a time when humanistic knowledge is enmeshed in debates about its character and future. In this third volume in a trilogy on musical understanding that includesInterpreting MusicandExpression and Truth, Lawrence Kramer seeks answers in both thoughtaboutmusic and thoughtinmusic-thinking in tones. He skillfully assesses musical scholarship in the aftermath of critical musicology and musical hermeneutics and in view of more recent concerns with embodiment, affect, and performance. This authoritative and timely work challenges the prevailing conceptions of every topic it addresses: language, context, and culture; pleasure and performance; and, through music, the foundations of understanding in the humanities.
Link: http://www.jstor.org/stable/10.1525/j.ctt19cc225
ONE Music and the Forms of Thought from:
The Thought of Music
Abstract: Much recent work, both pro and con, suggests that one thing we should be asking—still—is this: What does music have to do with ideas? The form of the question implies that the ideas at issue are not ideas about
FOUR Pleasure and Valuation from:
The Thought of Music
Abstract: The title
The Thought of Musicmight seem to indicate a primarily conceptual orientation, something that has been strongly evident in the preceding chapters. Chapter 1 concerned itself with conceptual questions directly by focusing on ideas, and the succeeding two chapters continued that concern by focusing on language, which, insofar as it makes sense—and it doesn’t always—is permeated with conceptuality. But music is obviously also a sensory medium. Music thinks in feelings, and thinking about music and with music must take account of that. The sensory force of music—sensory knowledge, sensory memory—is also obviously a force
Pre-Face to Technicians of the Sacred from:
Symposium of the Whole
Author(s) ROTHENBERG JEROME
Abstract: ʺTherefore, in outline: (1) the traditions in question add to any reconsideration of poetry as ʹvisionʹ & ʹcommunionʹ a series of authentic instances (historical & cultural) in which such functions were realized; (2) they provide the idea of the oral & mythic as self-corrective tellings, & the evidence of how it works; (3) they give a functional dimension to ʹmeaningʹ or ʹsignificanceʹ in the poetic act: the evidence that even apparently minimal forms may have a great complexity of function (ʹthe smallest things can turn you onʹ—P. Blackburn) … but at the same time, an expanded notion of alternative poetic & linguistic structures; (4)
The Written Face from:
Symposium of the Whole
Author(s) BARTHES ROLAND
Abstract: Barthesʹs essay is presented here as an extension, by ethnopoetic means, of the ʺquestion of writingʺ discussed in the previous headnote.
The Sacred Hoop: from:
Symposium of the Whole
Author(s) ALLEN PAULA GUNN
Abstract: Born in Cubero, New Mexico, and affiliated with Laguna Pueblo, Paula Gunn Allen is one of the Native American poets concerned with the question of sources and survivals into the industrial/postindustrial world. The issue of traditional continuities (and discontinuities)—and the meanings derived therefrom—has been central to Third and Fourth World cultures and to others threatened by internal imperialisms and the movement toward a global monoculture.
Song/Poetry and Language—Expression and Perception from:
Symposium of the Whole
Author(s) ORTIZ SIMON J.
Abstract: A poet of Acoma Pueblo (New Mexico), Ortizʹs English writings have provided a significant continuity between old and new modes, with a strong sense of the possibilities and losses involved therein. To the questions, ʺWhy do you write? Who do you write for?ʺ he replies: ʺBecause Indians always tell a story. The only way to continue is to tell a story and thatʹs what Coyote says. The only way to continue is to tell a story and there is no other way. Your children will not survive unless you tell something about them—how they were born, how they came
Pre-Face to Technicians of the Sacred from:
Symposium of the Whole
Author(s) ROTHENBERG JEROME
Abstract: ʺTherefore, in outline: (1) the traditions in question add to any reconsideration of poetry as ʹvisionʹ & ʹcommunionʹ a series of authentic instances (historical & cultural) in which such functions were realized; (2) they provide the idea of the oral & mythic as self-corrective tellings, & the evidence of how it works; (3) they give a functional dimension to ʹmeaningʹ or ʹsignificanceʹ in the poetic act: the evidence that even apparently minimal forms may have a great complexity of function (ʹthe smallest things can turn you onʹ—P. Blackburn) … but at the same time, an expanded notion of alternative poetic & linguistic structures; (4)
The Written Face from:
Symposium of the Whole
Author(s) BARTHES ROLAND
Abstract: Barthesʹs essay is presented here as an extension, by ethnopoetic means, of the ʺquestion of writingʺ discussed in the previous headnote.
The Sacred Hoop: from:
Symposium of the Whole
Author(s) ALLEN PAULA GUNN
Abstract: Born in Cubero, New Mexico, and affiliated with Laguna Pueblo, Paula Gunn Allen is one of the Native American poets concerned with the question of sources and survivals into the industrial/postindustrial world. The issue of traditional continuities (and discontinuities)—and the meanings derived therefrom—has been central to Third and Fourth World cultures and to others threatened by internal imperialisms and the movement toward a global monoculture.
Song/Poetry and Language—Expression and Perception from:
Symposium of the Whole
Author(s) ORTIZ SIMON J.
Abstract: A poet of Acoma Pueblo (New Mexico), Ortizʹs English writings have provided a significant continuity between old and new modes, with a strong sense of the possibilities and losses involved therein. To the questions, ʺWhy do you write? Who do you write for?ʺ he replies: ʺBecause Indians always tell a story. The only way to continue is to tell a story and thatʹs what Coyote says. The only way to continue is to tell a story and there is no other way. Your children will not survive unless you tell something about them—how they were born, how they came
Pre-Face to Technicians of the Sacred from:
Symposium of the Whole
Author(s) ROTHENBERG JEROME
Abstract: ʺTherefore, in outline: (1) the traditions in question add to any reconsideration of poetry as ʹvisionʹ & ʹcommunionʹ a series of authentic instances (historical & cultural) in which such functions were realized; (2) they provide the idea of the oral & mythic as self-corrective tellings, & the evidence of how it works; (3) they give a functional dimension to ʹmeaningʹ or ʹsignificanceʹ in the poetic act: the evidence that even apparently minimal forms may have a great complexity of function (ʹthe smallest things can turn you onʹ—P. Blackburn) … but at the same time, an expanded notion of alternative poetic & linguistic structures; (4)
The Written Face from:
Symposium of the Whole
Author(s) BARTHES ROLAND
Abstract: Barthesʹs essay is presented here as an extension, by ethnopoetic means, of the ʺquestion of writingʺ discussed in the previous headnote.
The Sacred Hoop: from:
Symposium of the Whole
Author(s) ALLEN PAULA GUNN
Abstract: Born in Cubero, New Mexico, and affiliated with Laguna Pueblo, Paula Gunn Allen is one of the Native American poets concerned with the question of sources and survivals into the industrial/postindustrial world. The issue of traditional continuities (and discontinuities)—and the meanings derived therefrom—has been central to Third and Fourth World cultures and to others threatened by internal imperialisms and the movement toward a global monoculture.
Song/Poetry and Language—Expression and Perception from:
Symposium of the Whole
Author(s) ORTIZ SIMON J.
Abstract: A poet of Acoma Pueblo (New Mexico), Ortizʹs English writings have provided a significant continuity between old and new modes, with a strong sense of the possibilities and losses involved therein. To the questions, ʺWhy do you write? Who do you write for?ʺ he replies: ʺBecause Indians always tell a story. The only way to continue is to tell a story and thatʹs what Coyote says. The only way to continue is to tell a story and there is no other way. Your children will not survive unless you tell something about them—how they were born, how they came
talking at blérancourt from:
i never knew what time it was
Abstract: someone asked me once a simple question an absurdly simple question and i gave an absurdly simple answer whats an artist he asked and i said somebody who does the best he can by now ive said this so many times ive begun to believe it because when you think about it there are very few people in this world that do the best they can
what happened to walter? from:
i never knew what time it was
Abstract: i came here with something on my mind something ive been thinking about for a while and thinking about it i havent been able to resolve it its a question thats been addressed by a lot of people whether there is such a thing as repetition and how we should think about it if there is such a thing and even if there isnt
1 THINKING TIME / HERMENEUTIC SUPPOSITIONS from:
Alef, Mem, Tau
Abstract: In my time, many a time, I have heard myself and others speak of a
lifetime. This compound dis/plays the juxtaposition of life and time so elemental to our way of being in the world: what most impresses our thinking about the life-that-is-passing is the passing-that-is-life, a passing that lies at the root of our rootlessness. We are perpetually cast in the mold of temporal beings, always, it seems, being in time for the time being. Time flies, runs, flees, passes too quickly, too slowly, and yet at the end of day—invariably the beginning of night—the question persists:
CANTO VI Abject Italy from:
Lectura Dantis
Author(s) Ross Charles
Abstract: By the middle of the twentieth century, the critical question concerning Canto VI was no longer one of historical identification or aesthetic appreciation, but of whether the canto was substantially unified or, instead, contained a series of poetically unresolved issues. Aurelio Roncaglia, in his “Lectura Dantis” of 1955, showed that the repetition of disjunctive verbs such as
si parte(“is done,” 1),disgiunto(“without a passageway,” 42),non m’accompagne(“not at my side,” 114), andscisso(“dissevered,” 123) creates a “convulsive marker” connecting the various parts of the canto. Twenty-five years later, in a completely different cultural climate, one no
CANTO VII Sordello and the Catalog of Princes from:
Lectura Dantis
Author(s) PERUGI MAURIZIO
Abstract: In the preceding canto, however willing he may be to answer Sordello’s rapid-fire questions, Virgil is allowed to utter “Mantua” and nothing more. No doubt he would have gone on reciting “me genuit” and the rest of the epitaph ascribed to him by Donatus and St. Jerome, but his reply is cut short by Sordello who, after revealing himself as a native of Mantua too, enfolds him in a most emotional hug.
Book Title: Interpreting Music- Publisher: University of California Press
Author(s): Kramer Lawrence
Abstract: Interpreting Musicis a comprehensive essay on understanding musical meaning and performing music meaningfully-"interpreting music" in both senses of the term. Synthesizing and advancing two decades of highly influential work, Lawrence Kramer fundamentally rethinks the concepts of work, score, performance, performativity, interpretation, and meaning-even the very concept of music-while breaking down conventional wisdom and received ideas. Kramer argues that music, far from being closed to interpretation, is ideally open to it, and that musical interpretation is the paradigm of interpretation in general. The book illustrates the many dimensions of interpreting music through a series of case studies drawn from the classical repertoire, but its methods and principles carry over to other repertoires just as they carry beyond music by workingthroughmusic to wider philosophical and cultural questions.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pnchw
8 Deconstruction from:
Interpreting Music
Abstract: “How,” asks the title of a well-known essay by Rose Subotnik, “Could Chopin’s A Major Prelude Be Deconstructed”?¹ Just how to take this question depends a great deal on how one inflects it, apart from certain ambiguities (we will not escape them) that bedevil the casual use of the terms
deconstructanddeconstruction. The opening wordscouldsuggest either a scandalized “Howcouldyou!” or a keen “How could [that is, how might] you?” the one marking a sense of dangerous innovation still in the air at the time the essay was written, the other sensing an exciting opportunity to
12 Classical from:
Interpreting Music
Abstract: Once upon a time these were easy questions; now they’re not. To help see what’s changed I propose a bit of time travel to an unlikely destination, Billy Wilder’s 1946 movie
The Lost Weekend. The title added a phrase to the language: the lost weekend is a monumental bender. The movie opens as Don Birnam (Ray Milland), a failed writer and an alcoholic, is packing for a long weekend in the country to celebrate having dried out. But he has not dried out at all, and his mind is on a
13 Modern from:
Interpreting Music
Abstract: This chapter will seek to show that the answer to the second question is
yesif the
16 Musicology from:
Interpreting Music
Abstract: Not so long ago the question would never have come up. Musicology was self-validating. It was grounded in a fixed conception of Western identity that it also helped perpetuate. Like the music it studied, primarily Western art music, it served the values of the humanistic tradition embodied in both the modern university and the high culture of a great civilization. It accumulated knowledge for deposit in a stable cultural archive that could support continuities of practice and understanding across time. It often debated its methods but rarely critiqued or interpreted the uses to which
[PART TWO Introduction] from:
Reason to Believe
Abstract: The question of whether people can decide to believe not only affects our understanding of Evangelicalism and empowerment in Latin America; it runs through the center of contemporary sociological research on culture and religion. In the past twenty-five years approaches that portray people as strategic actors who consciously choose their meanings have reinvigorated the sociology of culture and religion after the decline of the modernization and secularization theories of the 1950s and 1960s. However, these approaches are increasingly being criticized as reductionist, incoherent, or incomplete by scholars who recommend a return to emphases on religion and culture as autonomous symbolic
CHAPTER 5 Imagining Evangelical Practice from:
Reason to Believe
Abstract: In the preceding chapters I showed that Evangelical religious practice can fit into projects of self-reform among poor Caracas men. But I am yet to address the most difficult question: how can people intentionally adopt a set of religious beliefs and practices in order to confront life problems? The tradition of thought that defines religion and culture in contradistinction to individual rationalistic action can be traced to Durkheim if not earlier. But despite this long-term conceptual trend, the incompatibility of intention and belief has been built on as a presupposition, not established through argument. One exception is the political philosopher
CHAPTER 13 On the Work and Writing of Ethnography from:
Between One and One Another
Abstract: My focus is the ethical question of how it is possible, in our ethnographic fieldwork and writing, to reconcile our intellectual preoccupations with the often radically different preoccupations of our interlocutors. How, in brief, can we strike a balance between doing justice to the people who accept us into their communities, sharing their
CHAPTER 13 On the Work and Writing of Ethnography from:
Between One and One Another
Abstract: My focus is the ethical question of how it is possible, in our ethnographic fieldwork and writing, to reconcile our intellectual preoccupations with the often radically different preoccupations of our interlocutors. How, in brief, can we strike a balance between doing justice to the people who accept us into their communities, sharing their
CHAPTER 13 On the Work and Writing of Ethnography from:
Between One and One Another
Abstract: My focus is the ethical question of how it is possible, in our ethnographic fieldwork and writing, to reconcile our intellectual preoccupations with the often radically different preoccupations of our interlocutors. How, in brief, can we strike a balance between doing justice to the people who accept us into their communities, sharing their
Book Title: Imagining Karma-Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth
Publisher: University of California Press
Author(s): OBEYESEKERE GANANATH
Abstract: With
Imagining Karma,Gananath Obeyesekere embarks on the very first comparison of rebirth concepts across a wide range of cultures. Exploring in rich detail the beliefs of small-scale societies of West Africa, Melanesia, traditional Siberia, Canada, and the northwest coast of North America, Obeyesekere compares their ideas with those of the ancient and modern Indic civilizations and with the Greek rebirth theories of Pythagoras, Empedocles, Pindar, and Plato. His groundbreaking and authoritative discussion decenters the popular notion that India was the origin and locus of ideas of rebirth. As Obeyesekere compares responses to the most fundamental questions of human existence, he challenges readers to reexamine accepted ideas about death, cosmology, morality, and eschatology. Obeyesekere's comprehensive inquiry shows that diverse societies have come through independent invention or borrowing to believe in reincarnation as an integral part of their larger cosmological systems. The author brings together into a coherent methodological framework the thought of such diverse thinkers as Weber, Wittgenstein, and Nietzsche. In a contemporary intellectual context that celebrates difference and cultural relativism, this book makes a case for disciplined comparison, a humane view of human nature, and a theoretical understanding of "family resemblances" and differences across great cultural divides.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pns1h
5 “Susie Scribbles”: from:
Carnal Thoughts
Abstract: The following phenomenological meditations on the carnal activity of writing were provoked by an electronic doll. A contemporary version of eighteenth-century anthropomorphic writing automata, “Susie Scribbles” appeared on the shelves of Toys R Us quite a number of Christmases ago and sold for $119. Unable to resist, I bought her. Susie and the peculiarities of her existence raised significant questions about writing bodies and writing technologies—not only because her automaton’s instrumentalism interrogated what writing is and how it is accomplished but also because the form in which this instrumentalism was embodied interrogated what is—or is not—“human” about
10 Inscribing Ethical Space: from:
Carnal Thoughts
Abstract: Always concerned with the subversive capacity of cinema to show us what we may not wish to see, critic Amos Vogel has frequently commented on the medium’s tendency to avert its eyes before the sight of actual death. He writes: “Now that sex is available to us in hard-core porno films, death remains the one last taboo in cinema. However ubiquitous death is—we all ultimately suffer from it—it calls into question the social order and its value systems; it attacks our mad scramble for power, our simplistic rationalism and our unacknowledged, child-like belief in immortality.”¹ Death, Vogel suggests,
12 The Passion of the Material: from:
Carnal Thoughts
Abstract: Central to any understanding of the connection between ethics and aesthetics, the question of “the limit between the body and the world” is a question posed not only by Maurice Merleau-Ponty in
The Visible and the Invisible¹ but also—and most vividly—by his less sanguine colleague, Jean-Paul Sartre, in his novelNausea.² Whether put in terms that suggest existential ease or horror, awesome or awful encounters with inanimate “things,” inherence in the world or alienation from it, this question interrogates theobjectivityof subjectively embodied and sensate being and how it is both like and unlike the sensible being
5 “Susie Scribbles”: from:
Carnal Thoughts
Abstract: The following phenomenological meditations on the carnal activity of writing were provoked by an electronic doll. A contemporary version of eighteenth-century anthropomorphic writing automata, “Susie Scribbles” appeared on the shelves of Toys R Us quite a number of Christmases ago and sold for $119. Unable to resist, I bought her. Susie and the peculiarities of her existence raised significant questions about writing bodies and writing technologies—not only because her automaton’s instrumentalism interrogated what writing is and how it is accomplished but also because the form in which this instrumentalism was embodied interrogated what is—or is not—“human” about
10 Inscribing Ethical Space: from:
Carnal Thoughts
Abstract: Always concerned with the subversive capacity of cinema to show us what we may not wish to see, critic Amos Vogel has frequently commented on the medium’s tendency to avert its eyes before the sight of actual death. He writes: “Now that sex is available to us in hard-core porno films, death remains the one last taboo in cinema. However ubiquitous death is—we all ultimately suffer from it—it calls into question the social order and its value systems; it attacks our mad scramble for power, our simplistic rationalism and our unacknowledged, child-like belief in immortality.”¹ Death, Vogel suggests,
12 The Passion of the Material: from:
Carnal Thoughts
Abstract: Central to any understanding of the connection between ethics and aesthetics, the question of “the limit between the body and the world” is a question posed not only by Maurice Merleau-Ponty in
The Visible and the Invisible¹ but also—and most vividly—by his less sanguine colleague, Jean-Paul Sartre, in his novelNausea.² Whether put in terms that suggest existential ease or horror, awesome or awful encounters with inanimate “things,” inherence in the world or alienation from it, this question interrogates theobjectivityof subjectively embodied and sensate being and how it is both like and unlike the sensible being
14 The Waning of the Middle Ages Revisited from:
A Usable Past
Abstract: We have come a long way since Bury informed us so firmly that history is a science, no more and no less. Historiography has now become so various and eclectic that it is often difficult to see it as the expression of any specific discipline; historians today seem to be united only by some common concern with the past and by a common allegiance, at least in principle, to respect for evidence, the exercise of critical intelligence, and openness of mind. They differ, on the whole amicably, about the questions they ask; and in answering these questions they draw freely
Book Title: The Maternal Factor-Two Paths to Morality
Publisher: University of California Press
Author(s): Noddings Nel
Abstract: In this provocative new book, renowned educator and philosopher Nel Noddings extends her influential work on the ethics of care toward a compelling objective—global peace and justice. She asks: If we celebrate the success of women becoming more like men in professional life, should we not simultaneously hope that men become more like women—in caring for others, rejecting violence, and valuing the work of caring both publicly and personally? Drawing on current work on evolution, and bringing concrete examples from women’s lived experience to make a strong case for her position, Noddings answers this question by locating one source of morality in maternal instinct. She traces the development of the maternal instinct to natural caring and ethical caring, offering a preliminary sketch of what a care-driven concept of justice might look like. Finally, to advance the cause of caring, peace, and women’s advancement, Noddings urges women to abandon institutional, patriarchal religion and to seek their own paths to spirituality.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pp657
ONE The Evolution of Morality from:
The Maternal Factor
Abstract: In this book, I am interested primarily in the evolution of morality through female experience and how that morality might be described. It makes sense, then, to start with a discussion of maternal instinct, infant bonding, and the empathic capacities developed through the basic experience of mothering. After laying out this story, we’ll look at some current work on the evolution of morality—work that often ignores female experience entirely. The chapter will conclude with an outline of topics and questions to be addressed in later chapters.
Book Title: Gadamer’s Repercussions-Reconsidering Philosophical Hermeneutics
Publisher: University of California Press
Author(s): Krajewski Bruce
Abstract: Certainly one of the key German philosophers of the twentieth century, Hans-Georg Gadamer also influenced the study of literature, art, music, sacred and legal texts, and medicine. Indeed, while much attention has been focused on Gadamer's writings about ancient Greek and modern German philosophy, the relevance of his work for other disciplines is only now beginning to be properly considered and understood. In an effort to address this slant, this volume brings together many prominent scholars to assess, re-evaluate, and question Hans-Georg Gadamer's works, as well as his place in intellectual history. The book includes a recent essay by Gadamer on "the task of hermeneutics," as well as essays by distinguished contributors including Jürgen Habermas, Richard Rorty, Gerald Bruns, Georgia Warnke, and many others. The contributors situate Gadamer's views in surprising ways and show that his writings speak to a range of contemporary debates—from constitutional questions to issues of modern art. A controversial final section attempts to uncover and clarify Gadamer's history in relation to National Socialism. More an investigation and questioning than a celebration of this venerable and profoundly influential philosopher, this collection will become a catalyst for any future rethinking of philosophical hermeneutics, as well as a significant starting place for rereading and reviewing Hans-Georg Gadamer.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pp75p
Chapter 1 After Historicism, Is Metaphysics Still Possible? from:
Gadamer’s Repercussions
Author(s) Malone Paul
Abstract: Understanding and Event [Verstehen und Geschehen]was to be the title ofTruth and Methodafter the publisher expressed his dissatisfaction with the dry suggestionPrinciples of a Philosophical Hermeneuticsand the pioneering titleTruth and Methodhad not yet been hit upon. Over the decades, this book has stimulated philosophical discussion in Germany as no other. Its career is not so much owing to its manifestly hostile stance toward the human sciences, which misunderstand their “understanding” as method; rather, its success can be explained by the relevance of one basic question that Gadamer’s hermeneutics seeks to answer. The original
Chapter 2 Being That Can Be Understood Is Language from:
Gadamer’s Repercussions
Author(s) RORTY RICHARD
Abstract: In a book called
Reason in the Age of Science,Hans-Georg Gadamer asked the question: Can “philosophy” refer to anything nowadays except the theory of science?¹ His own answer to this question is affirmative. It may seem that the so-called “analytic” tradition in philosophy—the tradition that goes back to Frege and Russell and whose most prominent living representatives are Quine, Davidson, Dummett, and Putnam—must return a negative answer. For that tradition is often thought of as a sort of public relations agency for the natural sciences.
Book Title: Gadamer’s Repercussions-Reconsidering Philosophical Hermeneutics
Publisher: University of California Press
Author(s): Krajewski Bruce
Abstract: Certainly one of the key German philosophers of the twentieth century, Hans-Georg Gadamer also influenced the study of literature, art, music, sacred and legal texts, and medicine. Indeed, while much attention has been focused on Gadamer's writings about ancient Greek and modern German philosophy, the relevance of his work for other disciplines is only now beginning to be properly considered and understood. In an effort to address this slant, this volume brings together many prominent scholars to assess, re-evaluate, and question Hans-Georg Gadamer's works, as well as his place in intellectual history. The book includes a recent essay by Gadamer on "the task of hermeneutics," as well as essays by distinguished contributors including Jürgen Habermas, Richard Rorty, Gerald Bruns, Georgia Warnke, and many others. The contributors situate Gadamer's views in surprising ways and show that his writings speak to a range of contemporary debates—from constitutional questions to issues of modern art. A controversial final section attempts to uncover and clarify Gadamer's history in relation to National Socialism. More an investigation and questioning than a celebration of this venerable and profoundly influential philosopher, this collection will become a catalyst for any future rethinking of philosophical hermeneutics, as well as a significant starting place for rereading and reviewing Hans-Georg Gadamer.
Link: http://www.jstor.org/stable/10.1525/j.ctt1pp75p
Chapter 1 After Historicism, Is Metaphysics Still Possible? from:
Gadamer’s Repercussions
Author(s) Malone Paul
Abstract: Understanding and Event [Verstehen und Geschehen]was to be the title ofTruth and Methodafter the publisher expressed his dissatisfaction with the dry suggestionPrinciples of a Philosophical Hermeneuticsand the pioneering titleTruth and Methodhad not yet been hit upon. Over the decades, this book has stimulated philosophical discussion in Germany as no other. Its career is not so much owing to its manifestly hostile stance toward the human sciences, which misunderstand their “understanding” as method; rather, its success can be explained by the relevance of one basic question that Gadamer’s hermeneutics seeks to answer. The original
Chapter 2 Being That Can Be Understood Is Language from:
Gadamer’s Repercussions
Author(s) RORTY RICHARD
Abstract: In a book called
Reason in the Age of Science,Hans-Georg Gadamer asked the question: Can “philosophy” refer to anything nowadays except the theory of science?¹ His own answer to this question is affirmative. It may seem that the so-called “analytic” tradition in philosophy—the tradition that goes back to Frege and Russell and whose most prominent living representatives are Quine, Davidson, Dummett, and Putnam—must return a negative answer. For that tradition is often thought of as a sort of public relations agency for the natural sciences.
CHAPTER ONE Genre and the Spatial Histories of Modernity from:
Imaginary Communities
Abstract: Terry Eagleton asks, “What traumatic upheaval of perception is involved in thinking of the political no longer as a question of local sovereignty, of something interwoven with the labor and kinship relations of a specific place, but as an abstract
nationalformation?”¹ The debate onto which Eagleton’s question opens up—over the origins of the nation-state as both a uniquely modern conceptualization and practice of cultural and social space—has taken on a special urgency in our present, as concerns grow that the nation-state, at once beset by the forces of globalization and of ethnic fragmentation, may already be in
CHAPTER TWO Utopia and the Birth of Nations from:
Imaginary Communities
Abstract: The danger involved when endeavoring to answer such a question has been analyzed quite effectively by Nancy Armstrong and Leonard Tennenhouse: in attempting
CHAPTER ONE Genre and the Spatial Histories of Modernity from:
Imaginary Communities
Abstract: Terry Eagleton asks, “What traumatic upheaval of perception is involved in thinking of the political no longer as a question of local sovereignty, of something interwoven with the labor and kinship relations of a specific place, but as an abstract
nationalformation?”¹ The debate onto which Eagleton’s question opens up—over the origins of the nation-state as both a uniquely modern conceptualization and practice of cultural and social space—has taken on a special urgency in our present, as concerns grow that the nation-state, at once beset by the forces of globalization and of ethnic fragmentation, may already be in
CHAPTER TWO Utopia and the Birth of Nations from:
Imaginary Communities
Abstract: The danger involved when endeavoring to answer such a question has been analyzed quite effectively by Nancy Armstrong and Leonard Tennenhouse: in attempting
NINE Fieldwork Experience, Collaboration, and Interlocution: from:
Being There
Author(s) Borneman John
Abstract: This essay examines the relation of presence in fieldwork to interlocution. Within anthropology in the past several decades, two kinds of criticisms of the fieldwork encounter have had particular resonance: that fieldwork experience and presence do not generate any unique knowledge and that the power/dominance of the (Western) ethnographer ethically taints the knowledge derived from encounters. The questioning of the ethnographer’s presence has frequently led to text-based reading being substituted for fieldwork experience, with a corresponding focus on textual representation; the questioning of the ethnographer’s power has led to demands for collaboration and dialogue, which in turn often emphasize righteous
Book Title: Studying Global Pentecostalism-Theories and Methods
Publisher: University of California Press
Author(s): van der Laan Cornelis
Abstract: With its remarkable ability to adapt to many different cultures, Pentecostalism has become the world’s fastest growing religious movement. More than five hundred million adherents worldwide have reshaped Christianity itself. Yet some fundamental questions in the study of global Pentecostalism, and even in what we call “Pentecostalism,” remain largely unaddressed. Bringing together leading scholars in the social sciences, history, and theology, this unique volume explores these questions for this rapidly growing, multidisciplinary field of study. A valuable resource for anyone studying new forms of Christianity, it offers insights and guidance on both theoretical and methodological issues. The first section of the book examines such topics as definitions, essentialism, postcolonialism, gender, conversion, and globalization. The second section features contributions from those working in psychology, anthropology, sociology, and history. The third section traces the boundaries of theology from the perspectives of pneumatology, ecumenical studies, inter-religious relations, and empirical theology.
Link: http://www.jstor.org/stable/10.1525/j.ctt1ppt8r
11 Pneumatologies in Systematic Theology from:
Studying Global Pentecostalism
Author(s) Kärkkäinen Veli-Matti
Abstract: The aim of this chapter is to look at the state of Pentecostal theology. Surveying the literature available, I was reminded of the important piece written by the leading Pentecostal systematician Frank Macchia in the revised edition of the
New International Dictionary of Pentecostal and Charismatic Movements,titled “Theology, Pentecostal.”¹ That article gives a succinct, balanced, and informative description of the main systematic contributions to developing Pentecostal theology. It discusses both the question of methodology and the main loci of Pentecostal theologies. Consequently, I came to the conclusion that attempting something similar but in a more modest way, focusing on
1 The Work of Aesthetics from:
Late Godard and the Possibilities of Cinema
Abstract: If my argument is for the importance of aesthetics within Godard’s films and videos since the late 1980s, two kinds of questions quickly arise. First, if I am taking a tradition of philosophical aesthetics to be not only an interpretive framework but also explicitly present within these works, what evidence is there in the films and videos? Where does this concern manifest itself? Second, if aesthetics is as prominent as I am claiming, why have critics by and large failed to bring it up, much less discuss it as a central orientation?
6 The Baha’i Tradition: from:
Fighting Words
Author(s) Lawson Todd
Abstract: In the Baha’i tradition, nonviolence is not a principle derived primarily through exegesis but one given through revelation, to use the Baha’i technical term for its primary scripture. There can be no dispute or discussion on this point by either a follower of the Baha’i faith or those who study and understand this relatively recent religion. What may be a source of discussion is the question of how in the context of the history of religion and religions and especially the history of the Baha’i faith this came to be. Here I will first offer a brief discussion of the
5 The Ascent of Infinite Space: from:
The Fate of Place
Abstract: From Archytas’s challenging conundrum we can derive a more momentous question: not whether an outstretched hand or staff can reach out into something (or nothing) but whether
the whole world(Le., the physical cosmos as one entity) can move. And if the world moves,in what, into what,does it move? These questions vexed philosophers and theologians of the Middle Ages—construing this period as the entire era stretching between A.D. 600 (a date that marks the demise of Hellenistic and Neoplatonic philosophy) and A.D. 1500 (when the Renaissance was fully alive in Italy). Whichever way you answer such questions,
6 Modern Space as Absolute: from:
The Fate of Place
Abstract: To turn to the seventeenth century is to plunge into a turbulent world in which alchemy vied with physics, theology with philosophy, politics with religion, nations with each other, individuals with their anguished souls. No single treatment can do justice to this multifarious period of human history. We can, however, pick our way through it by attending to an assortment of figures who occupied themselves expressly with questions of place and space: Gassendi, Newton, Descartes, Locke, and Leibniz. Each of these thinkers—with the exception of Locke—was also a prominent scientist, and this double identity is no accident. To
Postface: from:
The Fate of Place
Abstract: Irigaray’s challenging reading of Aristotle’s
Physicsreanimates an ancient (and very recent) question: How are body and place related? A first answer, given by Aristotle himself, posits a rigid material body in place by virtue of its sheer contiguity with the inner surface of what immediately surrounds it—a strictly physical intimacy that works by close containment. This containment acts in effect to cap and control the vagrant and violent movements of elemental qualities and powers as depicted in Plato’sTimaeus,a cosmogonic tale in which the tumult ofchōragives way to the order of determinatetopoi.Whether this
Le choc des discours dans la presse française: from:
Explorations and Encounters in French
Author(s) MOIRAND SOPHIE
Abstract: Comment se construit la réalité sociale? Comment le langage verbal, l’usage de la langue, construit, ou plutôt reconstruit, le réel? Telle est la question que l’on se pose, dans une perspective à la fois proche et différente de celle de John Ronald Searle (1995) dans
The Construction of Social Reality. Proche, parce qu’il s’agit de s’interroger sur le rôle du langage dans la construction des faits sociaux, ce qui présuppose, dit Searle, “une intentionnalité collective”; différente parce qu’il s’agit ici de s’interroger sur le fonctionnement des discours des médias, et en particulier ceux de la presse écrite quotidienne. Car si
3 Pedagogical Dimensions of Historical Novels and Historical Literacy from:
Whose History?
Abstract: As many teachers and educators seriously question the role of textbooks in the History lesson, teachers and educators are looking increasingly to alternative and more engaging teaching/learning strategies (Villano, 2005). Recognising the significant pedagogical advantages of using historical fiction in their classrooms, some teachers have long used historical fiction as a central teaching/learning strategy in the History classroom. Now, however, student teachers and teachers are advantaged — and consequently, should be reassured — by an emerging amount of research showing how the teaching of historical literacy through historical novels can be achieved. There is, I argue, ample evidence of the many pedagogical
4 Defining the Historical Novel from:
Whose History?
Abstract: There will never be a satisfactory answer to these questions, but these are the arbitrary decisions we’ve made.
1 The doubling of the frame — Visual art and discourse from:
Framing French Culture
Author(s) Poiana Peter
Abstract: The notion of framing is one that has emerged as a key factor in current investigations into representations of culture. In the disciplinary area of French Studies, framing is understood as collective and individual rules of identity construction that are based upon a combination of modes of visual production, past and present narratives, and discourses of knowledge and power. The present volume will pursue the question of framing in all three areas.
6 Framing the Eiffel Tower: from:
Framing French Culture
Author(s) Stephens Sonya
Abstract: The visual impact, and iconic status, of the Eiffel Tower have long been established. Indeed, it was conceived as both a monumental sight and as a place for viewing, and so its place in visual culture, it might be argued, was a very part of the Tower's conception in 1884, long before a committee had even been formed to select a centerpiece for the 1889
Exposition Universelle. Recent innovations in a range of fields, including cultural geography and visual culture, have led scholars to reflect on what constitutes an urban icon, to question that which is precisely the 'visual' in
13 Art and origin: from:
Framing French Culture
Author(s) Poiana Peter
Abstract: Georges Bataille and Maurice Blanchot's mutual interest in the Lascaux cave paintings signals their common concern to construct a discourse of origin in relation to art. Both writers consider origin in terms of the anxiety-filled questioning surrounding the ontological and historical aporias that have plagued Western thought, including those that appear under the banner of the Modern and the Postmodern. Both ask: what kind of discourse presides over the disconcerting doubling of reality performed by the first artists? For Bataille, origin is bound up with the ritual significance of eroticism and death as these underpin all forms of artistic endeavour;
1.3 The Interaction between Sciences and Humanities in Nineteenth-Century Scientific Materialism: from:
The Making of the Humanities, vol. III
Author(s) Meneghello Laura
Abstract: Positivism is normally understood as favoring separation of the humanities and the natural sciences, rather than interaction between them. This is because, around the 1850s, the modern scientific method seemed to provoke a progressive demarcation between the exact sciences and other disciplines. I would like to question this assumption by analyzing the attitude of Jacob Moleschott’s scientific materialism – which has typically been interpreted as one of the most radical movements within Positivism – vis-à-vis the humanities.
9.2 Toward a Humanities of the Digital? from:
The Making of the Humanities, vol. III
Author(s) Sprondel Johanna
Abstract: In their seminal paper ‘The Verbal Concordance to the Scriptures’ from 1974, R.H. and M.A. Rouse characterize concordances to the scriptures to be ‘not only one of the earliest but probably the most important [technical aid], because its system of reference, its method of compilation and its successful application of complete alphabetization were used by generations of later tool-makers’.¹ To what extent this holds true for more recent inventions, such search engines, and more specifically web search engines, is the question I shall address in this paper: Can we consider Google & Co. as concordance?
11.2 Discovering Sexuality: from:
The Making of the Humanities, vol. III
Author(s) Tobin Robert Deam
Abstract: Today, the study of sexuality brings together scholars from a wide variety of disciplines – history, politics, literature, religion, the arts, psychology, anthropology, medicine, and biology. At its best, this interdisciplinary work promotes critical self-reflection on disciplinary assumptions about sexuality and the data used to test those assumptions: Is there such a thing as a fixed sexuality and how would one prove its existence? Such questions have arisen ever since the emergence of the concept of ‘sexuality’ at the end of the eighteenth century. At the beginning of the nineteenth century, theorists regarded humanistic and literary sources as high quality
12.2 Critique and Theory in the History of the Modern Humanities from:
The Making of the Humanities, vol. III
Author(s) Jay Paul
Abstract: What role has poststructuralist literary, critical, and cultural theory played in the making of the humanities, particularly in the period between 1968 and the present, and what role should theory have going forward as we come to terms with the corporatization of higher education, with its stress on practical skills, vocational training, and on measuring concrete learning outcomes? Exploring these questions requires confronting – and linking – two key issues currently at the core of sometimes-fierce debates about the humanities in the West, and particularly in the US.
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Book Title: In Defense of Doctrine-Evangelicalism, Theology, and Scripture
Publisher: Augsburg Fortress Publishers
Author(s): Putman Rhyne R.
Abstract: Questions surrounding the relationship of Scripture and doctrine are legion within the Protestant tradition. How can doctrine develop over time and maintain fidelity to the sacred text, especially for communities who cling to the Reformation principle of sola scriptura? Does not an appeal to contemporary, constructive theology belie commonly held Protestant and Evangelical convictions about the sufficiency of Scripture? Does admission and acceptance of doctrinal development result in a kind of reality-denying theological relativism? And in what way can a growing, postcanonical tradition maintain a sense of continuity with the faith of the New Testament? This study is an apologetic for the ongoing, constructive theological task in Protestant and Evangelical traditions. It suggests that doctrinal development can be explained as a hermeneutical phenomenon and that insights from hermeneutical philosophy and the philosophy of language can aid theologians in constructing explanatory theses for particular theological problems associated with the facts of doctrinal development, namely, questions related to textual authority, reality depiction, and theological identity. Joining the recent call to theological interpretation of Scripture, Putman provides a constructive model that forwards a descriptive and normative pattern for reading Scripture and theological tradition together.
Link: http://www.jstor.org/stable/j.ctt12878jm
Introduction from:
In Defense of Doctrine
Abstract: For many in the broader ecumenical climate, these kinds of questions are bewildering, if not
7 Development and Continuity from:
In Defense of Doctrine
Abstract: The most critical issue for any model of doctrinal development is the question of doctrinal continuity. Can doctrines
develop, grow, orprogresswithout compromising their fidelity to “the faith once delivered unto the saints” (Jude 3)? Can there be maintained identity between New Testament teachings and later doctrinal formulations that utilize very different conceptual frameworks? Most importantly, if doctrines do in fact develop over time through expansion, contextualization, and critical correction, how can the faith communities that develop and reformulate doctrines claim to be part of the same broad Christian tradition?
Introduction: from:
The Mission of Demythologizing
Abstract: What is the condition of possibility for a
moderntheology? In pursuing this question, we are not asking what it is that makes a theology modern as opposed to, say, premodern. We are rather asking, in typical transcendental form: Given that there is such a thing as modern theology, what must be the case in order to make such a theology possible? What must be true about the Christian faith to make sense, for example, of Karl Barth’s “reconstruction of Christian orthodoxy” under the conditions of modernity?¹ At a minimum, an answer to this problem must be thatChristianity is
4 The Mission of Bultmann’s Dialectical Theology from:
The Mission of Demythologizing
Abstract: Rudolf Bultmann was born into a family concerned with the question of mission. His paternal grandparents, Fritz and Elise Bultmann, were missionaries in the West African colony of Sierra Leone.⁴ His father, Arthur Kennedy Bultmann, was born in the mission field and later, while serving as a Lutheran pastor, wrote an article on mission in relation to modern theology in 1906.⁵ It was a concern that stayed with him throughout his life. In 1962 he wrote to a Lutheran missionary in New Guinea: “I appreciate it especially that you try to join theology and mission work.”⁶ Such a statement is
6 Toward a Dialectical Intercultural Hermeneutic from:
The Mission of Demythologizing
Abstract: The key to a new perspective on demythologizing comes from the burgeoning field of
intercultural hermeneutics. The work in this field is the result of an interdisciplinary (and increasingly also interreligious) dialogue among scholars in the areas of missiology, cultural anthropology, and biblical studies. The issues and questions raised by scholars
2 Power and Knowledge from:
Power and Politics in the Book of Judges
Abstract: As prominent warriors, community leaders, and heads of houses, the men of valor in Judges managed subordinates, manipulated superiors, and dealt with enemies. As was true in other patronage systems, success depended on their ability to exercise force and distribute wealth. However, they also relied on other political resources. Knowledge mongers as well as pursuers of military power and material riches, the heroes in Judges valued information as much as physical strength, adeptness with patronage, or the ability to administer a great house. In exploring the question of how the mighty men of valor gained and held power, this chapter
Book Title: Sin Boldly!-Justifying Faith for Fragile and Broken Souls
Publisher: Augsburg Fortress Publishers
Author(s): MARTY MARTIN E.
Abstract: Can faith as trusting God make a difference? Absolutely—by relieving our anxiety over self-justification and the need to scapegoat others. When we discover we don't justify ourselves because God has justified us, we become free. What Sin Boldly! points to is the presence of the crucified and living Christ in the human soul, placed there by the Holy Spirit. And this becomes transformative. Sin Boldly! provides an experiential analysis of the contrast between self-justification and justification by God. Those among us with fragile souls are anxious, and we shore up our anxiety with walls of self-justification that victimize those whom we scapegoat. Those among us with broken souls have lost the very moral universe that makes any kind of justification possible, and this usually leads to anomie and suicide. We must pose the question: how can the gospel of grace provide transformation for both fragile and broken souls? After an exposition of the Joint Declaration on the Doctrine of Justification, this book proposes the following answer: trusting in the God of grace relieves anxiety and provides a divine vocation that transcends our moral universe with the promise of forgiveness, renewal, and resurrection.
Link: http://www.jstor.org/stable/j.ctt12878zt
3 Our Love of Justice from:
Sin Boldly!
Abstract: What is important about these questions, I think, is that we intuitively believe that justice is eternal, universal, and everywhere valid. To say that justice is local or relative or merely one’s private opinion seems inadequate.
Book Title: Sin Boldly!-Justifying Faith for Fragile and Broken Souls
Publisher: Augsburg Fortress Publishers
Author(s): MARTY MARTIN E.
Abstract: Can faith as trusting God make a difference? Absolutely—by relieving our anxiety over self-justification and the need to scapegoat others. When we discover we don't justify ourselves because God has justified us, we become free. What Sin Boldly! points to is the presence of the crucified and living Christ in the human soul, placed there by the Holy Spirit. And this becomes transformative. Sin Boldly! provides an experiential analysis of the contrast between self-justification and justification by God. Those among us with fragile souls are anxious, and we shore up our anxiety with walls of self-justification that victimize those whom we scapegoat. Those among us with broken souls have lost the very moral universe that makes any kind of justification possible, and this usually leads to anomie and suicide. We must pose the question: how can the gospel of grace provide transformation for both fragile and broken souls? After an exposition of the Joint Declaration on the Doctrine of Justification, this book proposes the following answer: trusting in the God of grace relieves anxiety and provides a divine vocation that transcends our moral universe with the promise of forgiveness, renewal, and resurrection.
Link: http://www.jstor.org/stable/j.ctt12878zt
3 Our Love of Justice from:
Sin Boldly!
Abstract: What is important about these questions, I think, is that we intuitively believe that justice is eternal, universal, and everywhere valid. To say that justice is local or relative or merely one’s private opinion seems inadequate.
Book Title: Lyric Apocalypse: Milton, Marvell, and the Nature of Events- Publisher: Fordham University Press
Author(s): Netzley Ryan
Abstract: What's new about the apocalypse? Revelation does not allow us to look back after the end and enumerate pivotal turning points. It happens in an immediate encounter with the transformatively new. John Milton's and Andrew Marvell's lyrics attempt to render the experience of such an apocalyptic change in the present. In this respect they take seriously the Reformation's insistence that eschatology is a historical phenomenon. Yet these poets are also reacting to the Regicide, and, as a result, their works explore very modern questions about the nature of events, what it means for a significant historical occasion to happen. Lyric Apocalypse argues that Milton's and Marvell's lyrics challenge any retrospective understanding of events, including one built on a theory of revolution. Instead, these poems show that there is no "after" to the apocalypse, that if we are going to talk about change, we should do so in the present, when there is still time to do something about it. For both of these poets, lyric becomes a way to imagine an apocalyptic event that would be both hopeful and new.
Link: http://www.jstor.org/stable/j.ctt1287fr4
CHAPTER THREE What Happens in Lycidas? from:
Lyric Apocalypse: Milton, Marvell, and the Nature of Events
Abstract: Can we conceive of the apocalypse as something other than an ultimate compensation for defeat, loss, or weakness, as an event valuable and desirable for reasons other than the promised triumph of the godly? This is a particularly pressing question for a poem that promises (and, in its 1645 version, celebrates) the fall of its enemies and a future world of new pastures, all in the process of commemorating a friend’s death.
Lycidas, instead of responding to loss with mourning, consolation, or revolution, imagines this temporal event as essentially apocalyptic, an immanently and immediately apprehensible revelation. Especially in its later,
CHAPTER 2 Sollicitation and Rubbing the Text: from:
To Make the Hands Impure: Art, Ethical Adventure, the Difficult and the Holy
Abstract: Tum’at yadayim, as we saw, signifies a special halakhic category within the vast apparatus of cultic observance during the First and Second Temple periods by which objects (vessels, clothes, and houses, for example) and persons were distinguished as either ritually clean or unclean:tahor/tamei. In Judaism, the concept oftum’ah(from the Hebrew for “sealed” or “blocked”), as the marked term of the binary, applies not only to animal sacrifice and vicissitudes of the human body (childbirth and death, emissions and exudates) or food and liquid, but also to questions of propriety regarding ritual intent or location (while making a
CHAPTER 2 Sollicitation and Rubbing the Text: from:
To Make the Hands Impure: Art, Ethical Adventure, the Difficult and the Holy
Abstract: Tum’at yadayim, as we saw, signifies a special halakhic category within the vast apparatus of cultic observance during the First and Second Temple periods by which objects (vessels, clothes, and houses, for example) and persons were distinguished as either ritually clean or unclean:tahor/tamei. In Judaism, the concept oftum’ah(from the Hebrew for “sealed” or “blocked”), as the marked term of the binary, applies not only to animal sacrifice and vicissitudes of the human body (childbirth and death, emissions and exudates) or food and liquid, but also to questions of propriety regarding ritual intent or location (while making a
CHAPTER 2 Sollicitation and Rubbing the Text: from:
To Make the Hands Impure: Art, Ethical Adventure, the Difficult and the Holy
Abstract: Tum’at yadayim, as we saw, signifies a special halakhic category within the vast apparatus of cultic observance during the First and Second Temple periods by which objects (vessels, clothes, and houses, for example) and persons were distinguished as either ritually clean or unclean:tahor/tamei. In Judaism, the concept oftum’ah(from the Hebrew for “sealed” or “blocked”), as the marked term of the binary, applies not only to animal sacrifice and vicissitudes of the human body (childbirth and death, emissions and exudates) or food and liquid, but also to questions of propriety regarding ritual intent or location (while making a
EIGHT Metaphor and the Anxiety of Fictiveness: from:
Figures of a Changing World: Metaphor and the Emergence of Modern Culture
Abstract: Some of my previous remarks may suggest that our basic human impulse to metonymize or demetaphorize attained to its most triumphant moment in the Christian culture of the High Middle Ages. There if anywhere the unconscious and mechanical prejudices of language and perception were most fully reinforced by the flowering of a highly sophisticated and articulate cultural consciousness fashioned in the same mode and shaped by the same prejudices. But this is just what needs to be questioned.
Book Title: The Trace of God: Derrida and Religion- Publisher: Fordham University Press
Author(s): GORDON PETER E.
Abstract: Derrida's writings on the question of religion have played a crucial role in the transformation of scholarly debate across the globe. The Trace of God provides a compact introduction to this debate. It considers Derrida's fraught relationship to Judaism and his Jewish identity, broaches the question of Derrida's relation to the Western Christian tradition, and examines both the points of contact and the silences in Derrida's treatment of Islam.
Link: http://www.jstor.org/stable/j.ctt1287gjh
Introduction from:
The Trace of God: Derrida and Religion
Abstract: For over a quarter of a century, scholars have been interested in a set of questions broadly grouped under the heading “Derrida and Religion.” Since the 1980s, when Derrida began to apply deconstructive insights directly to questions of faith and religion, the provocation of this engagement has remained of major concern across the humanities.¹ For this reason, it would be wrong to consider the question of Derrida and religion simply as a partial look at an important thinker, similar to, say, Hegel and aesthetics or Hume and politics, where research is limited to the overlap between the two: the conjunction
Theism and Atheism at Play from:
The Trace of God: Derrida and Religion
Author(s) BARING EDWARD
Abstract: There was no religious turn. Many of the papers in this volume focus on texts from the 1990s. It was at this time that Derrida turned the formidable arsenal of a deconstructive methodology to questions of faith, messianism, and negative theology. The concentration on this period has led to an assumption that what one can loosely call “deconstruction” developed elsewhere for different purposes and was only belatedly applied to religious questions and theology. In this narrative religion was the newfound passion of a middle-aged man.
Habermas, Derrida, and the Question of Religion from:
The Trace of God: Derrida and Religion
Author(s) GORDON PETER E.
Abstract: In the history of religion the arrival of the millennium is often imagined as the έσχατον, an end of history or “end-time” that brings an apocalyptic and ultimate answer to all human questions. But the perennial quarrel between religion and philosophy can hardly be illustrated with greater force than by recalling that for Socrates the practice of philosophy remains forever marked by άπορεία. It is a mode of critical interrogation or
maieuticsthat is always incomplete, and that must forever exceed or undo any ideal of plenitude. In this sense, although its detractors consign philosophy to the ostensibly unworldly realm
Abraham, the Settling Foreigner from:
The Trace of God: Derrida and Religion
Author(s) ZAGURY-ORLY RAPHAEL
Abstract: The proper name
Abrahamwill mark the starting point for the reflections below. For inscribed in this name is at least one transformation, the movement fromAvramtoAbraham. This transformation—from the figure of the Father (Avrammeaning “High Father”) to the meaning of the alliance in which God reveals to the “High Father” that he shall become the “Father of a multitude of Nations”—implies a promise. Hence our question: What does this promise promise? And, furthermore: According to which Law has the history of European philosophy heard and interpreted this promise? And, finally: Could there also be
Derrida and Messianic Atheism from:
The Trace of God: Derrida and Religion
Author(s) KEARNEY RICHARD
Abstract: Derrida has famously declared that he “rightly passes for an atheist.” But what kind of atheism is he talking about? Anti-theistic? Pre-theistic? Post-theistic? Ana-theistic? Agnostic? Mystical? Messianic? This is a question I will explore here with particular, if not exclusive, emphasis on the last of these options—the
messianic.
2 The Science of Prelinguistic Joint Attention from:
Ostension
Abstract: How children learn their first words is a burning issue in contemporary psychology, a topic whose interest is not only ontogenetic but phylogenetic: how children learn their first words might shed light on how humans long ago instituted their first words. This book likewise takes as its point of departure the question of how children learn their first words, but it asks the question in the philosophical, not the psychological voice. That is, it seeks to disclose the prelinguistic resources logically presupposed by first word acquisition, and one of the things logically presupposed is the availability of another’s attention through
Myth and Scripture: from:
Myth and Scripture
Author(s) Callender Dexter E.
Abstract: The terms
mythandScripturehave often been galvanizing terms when applied to the Bible. In biblical studies, serious interest in myth typically falls under the domain of the secular academy, whereas serious interest in “Scripture” has typically been the concern for communities of faith and the academic institutions they support. This has been most clearly articulated in Robert Oden’sThe Bible without Theology, subtitledThe Theological Tradition and Alternatives to It, in which Oden eschews questions of theology in his treatment of myth, in support of what he refers to as “the process by which biblical study is moving
Is Genesis 1 a Creation Myth? from:
Myth and Scripture
Author(s) Smith Mark S.
Abstract: Is Gen 1 a myth? The answer to this question depends on what one thinks a myth is and also on what one think about Gen 1. For believers in the Bible, the answer is, of course not. For many readers of the Bible, the idea of biblical stories as myths became a critical issue because of the discovery of tablets with stories from ancient Mesopotamia. For centuries, the Bible was considered the word of God, but texts emerging from excavations in Mesopotamia challenged the idea of the Bible as unique. When the Bible was studied in the context of
Recast, Reclaim, Reject: from:
Myth and Scripture
Author(s) Kraftchick Steven J.
Abstract: These are not the first set of conversations devoted to this tension nor the first convened under the auspices of the AAR/SBL.² It is likely not to be the last either, since the questions surrounding myth—its definition, its forms, how to study it in comparison to other myths and literature—as well as claims for its truth, are
“God Was in Christ”: from:
Myth and Scripture
Author(s) Johnson Luke Timothy
Abstract: Without question, 2 Corinthians is the hardest of Paul’s letters to read and understand. This is partly due to the complex character of its composition: even if we do not accept its segmentation into several fragments,¹ the
logosrhetoric, especially in its arrangement, remains opaque.² Paul’s extraordinarily dense language intertwines the specific circumstances of Paul and his readers with the work of God in Christ. Readers have always found it difficult to discern precisely where Paul speaks to the very human situation of alienation existing between him and the Corinthian church and the very concrete project of his collection for
Myth, Allegory, and the Derveni Papyrus from:
Myth and Scripture
Author(s) Fitzgerald John T.
Abstract: One of the most notorious aspects of ancient Greek myth was its frequent depiction of the gods as engaging in conduct that is morally problematic. The scandalous manner in which various myths portrayed the gods was doubtless one of the factors that made them popular in many social circles, but these same immoral depictions raised a number of serious intellectual and ethical questions that were debated at length throughout antiquity. The fundamental question was whether these common depictions of the gods were true. If so, the gods were often exemplars of vice rather than of virtue, and human morality was
Replies to Ivan Strenski, Adela Yarbro Collins, and David Miller from:
Myth and Scripture
Author(s) Segal Robert A.
Abstract: In reply to Strenski, I do not assert that theories, to qualify as theories, must answer all three main questions about myth: those of origin, function, and referent. For me, Bultmann, Jonas, and Camus are still theorists even though they
Myth and Scripture: from:
Myth and Scripture
Author(s) Callender Dexter E.
Abstract: The terms
mythandScripturehave often been galvanizing terms when applied to the Bible. In biblical studies, serious interest in myth typically falls under the domain of the secular academy, whereas serious interest in “Scripture” has typically been the concern for communities of faith and the academic institutions they support. This has been most clearly articulated in Robert Oden’sThe Bible without Theology, subtitledThe Theological Tradition and Alternatives to It, in which Oden eschews questions of theology in his treatment of myth, in support of what he refers to as “the process by which biblical study is moving
Is Genesis 1 a Creation Myth? from:
Myth and Scripture
Author(s) Smith Mark S.
Abstract: Is Gen 1 a myth? The answer to this question depends on what one thinks a myth is and also on what one think about Gen 1. For believers in the Bible, the answer is, of course not. For many readers of the Bible, the idea of biblical stories as myths became a critical issue because of the discovery of tablets with stories from ancient Mesopotamia. For centuries, the Bible was considered the word of God, but texts emerging from excavations in Mesopotamia challenged the idea of the Bible as unique. When the Bible was studied in the context of
Recast, Reclaim, Reject: from:
Myth and Scripture
Author(s) Kraftchick Steven J.
Abstract: These are not the first set of conversations devoted to this tension nor the first convened under the auspices of the AAR/SBL.² It is likely not to be the last either, since the questions surrounding myth—its definition, its forms, how to study it in comparison to other myths and literature—as well as claims for its truth, are
“God Was in Christ”: from:
Myth and Scripture
Author(s) Johnson Luke Timothy
Abstract: Without question, 2 Corinthians is the hardest of Paul’s letters to read and understand. This is partly due to the complex character of its composition: even if we do not accept its segmentation into several fragments,¹ the
logosrhetoric, especially in its arrangement, remains opaque.² Paul’s extraordinarily dense language intertwines the specific circumstances of Paul and his readers with the work of God in Christ. Readers have always found it difficult to discern precisely where Paul speaks to the very human situation of alienation existing between him and the Corinthian church and the very concrete project of his collection for
Myth, Allegory, and the Derveni Papyrus from:
Myth and Scripture
Author(s) Fitzgerald John T.
Abstract: One of the most notorious aspects of ancient Greek myth was its frequent depiction of the gods as engaging in conduct that is morally problematic. The scandalous manner in which various myths portrayed the gods was doubtless one of the factors that made them popular in many social circles, but these same immoral depictions raised a number of serious intellectual and ethical questions that were debated at length throughout antiquity. The fundamental question was whether these common depictions of the gods were true. If so, the gods were often exemplars of vice rather than of virtue, and human morality was
Replies to Ivan Strenski, Adela Yarbro Collins, and David Miller from:
Myth and Scripture
Author(s) Segal Robert A.
Abstract: In reply to Strenski, I do not assert that theories, to qualify as theories, must answer all three main questions about myth: those of origin, function, and referent. For me, Bultmann, Jonas, and Camus are still theorists even though they
Myth and Scripture: from:
Myth and Scripture
Author(s) Callender Dexter E.
Abstract: The terms
mythandScripturehave often been galvanizing terms when applied to the Bible. In biblical studies, serious interest in myth typically falls under the domain of the secular academy, whereas serious interest in “Scripture” has typically been the concern for communities of faith and the academic institutions they support. This has been most clearly articulated in Robert Oden’sThe Bible without Theology, subtitledThe Theological Tradition and Alternatives to It, in which Oden eschews questions of theology in his treatment of myth, in support of what he refers to as “the process by which biblical study is moving
Is Genesis 1 a Creation Myth? from:
Myth and Scripture
Author(s) Smith Mark S.
Abstract: Is Gen 1 a myth? The answer to this question depends on what one thinks a myth is and also on what one think about Gen 1. For believers in the Bible, the answer is, of course not. For many readers of the Bible, the idea of biblical stories as myths became a critical issue because of the discovery of tablets with stories from ancient Mesopotamia. For centuries, the Bible was considered the word of God, but texts emerging from excavations in Mesopotamia challenged the idea of the Bible as unique. When the Bible was studied in the context of
Recast, Reclaim, Reject: from:
Myth and Scripture
Author(s) Kraftchick Steven J.
Abstract: These are not the first set of conversations devoted to this tension nor the first convened under the auspices of the AAR/SBL.² It is likely not to be the last either, since the questions surrounding myth—its definition, its forms, how to study it in comparison to other myths and literature—as well as claims for its truth, are
“God Was in Christ”: from:
Myth and Scripture
Author(s) Johnson Luke Timothy
Abstract: Without question, 2 Corinthians is the hardest of Paul’s letters to read and understand. This is partly due to the complex character of its composition: even if we do not accept its segmentation into several fragments,¹ the
logosrhetoric, especially in its arrangement, remains opaque.² Paul’s extraordinarily dense language intertwines the specific circumstances of Paul and his readers with the work of God in Christ. Readers have always found it difficult to discern precisely where Paul speaks to the very human situation of alienation existing between him and the Corinthian church and the very concrete project of his collection for
Myth, Allegory, and the Derveni Papyrus from:
Myth and Scripture
Author(s) Fitzgerald John T.
Abstract: One of the most notorious aspects of ancient Greek myth was its frequent depiction of the gods as engaging in conduct that is morally problematic. The scandalous manner in which various myths portrayed the gods was doubtless one of the factors that made them popular in many social circles, but these same immoral depictions raised a number of serious intellectual and ethical questions that were debated at length throughout antiquity. The fundamental question was whether these common depictions of the gods were true. If so, the gods were often exemplars of vice rather than of virtue, and human morality was
Replies to Ivan Strenski, Adela Yarbro Collins, and David Miller from:
Myth and Scripture
Author(s) Segal Robert A.
Abstract: In reply to Strenski, I do not assert that theories, to qualify as theories, must answer all three main questions about myth: those of origin, function, and referent. For me, Bultmann, Jonas, and Camus are still theorists even though they
Myth and Scripture: from:
Myth and Scripture
Author(s) Callender Dexter E.
Abstract: The terms
mythandScripturehave often been galvanizing terms when applied to the Bible. In biblical studies, serious interest in myth typically falls under the domain of the secular academy, whereas serious interest in “Scripture” has typically been the concern for communities of faith and the academic institutions they support. This has been most clearly articulated in Robert Oden’sThe Bible without Theology, subtitledThe Theological Tradition and Alternatives to It, in which Oden eschews questions of theology in his treatment of myth, in support of what he refers to as “the process by which biblical study is moving
Is Genesis 1 a Creation Myth? from:
Myth and Scripture
Author(s) Smith Mark S.
Abstract: Is Gen 1 a myth? The answer to this question depends on what one thinks a myth is and also on what one think about Gen 1. For believers in the Bible, the answer is, of course not. For many readers of the Bible, the idea of biblical stories as myths became a critical issue because of the discovery of tablets with stories from ancient Mesopotamia. For centuries, the Bible was considered the word of God, but texts emerging from excavations in Mesopotamia challenged the idea of the Bible as unique. When the Bible was studied in the context of
Recast, Reclaim, Reject: from:
Myth and Scripture
Author(s) Kraftchick Steven J.
Abstract: These are not the first set of conversations devoted to this tension nor the first convened under the auspices of the AAR/SBL.² It is likely not to be the last either, since the questions surrounding myth—its definition, its forms, how to study it in comparison to other myths and literature—as well as claims for its truth, are
“God Was in Christ”: from:
Myth and Scripture
Author(s) Johnson Luke Timothy
Abstract: Without question, 2 Corinthians is the hardest of Paul’s letters to read and understand. This is partly due to the complex character of its composition: even if we do not accept its segmentation into several fragments,¹ the
logosrhetoric, especially in its arrangement, remains opaque.² Paul’s extraordinarily dense language intertwines the specific circumstances of Paul and his readers with the work of God in Christ. Readers have always found it difficult to discern precisely where Paul speaks to the very human situation of alienation existing between him and the Corinthian church and the very concrete project of his collection for
Myth, Allegory, and the Derveni Papyrus from:
Myth and Scripture
Author(s) Fitzgerald John T.
Abstract: One of the most notorious aspects of ancient Greek myth was its frequent depiction of the gods as engaging in conduct that is morally problematic. The scandalous manner in which various myths portrayed the gods was doubtless one of the factors that made them popular in many social circles, but these same immoral depictions raised a number of serious intellectual and ethical questions that were debated at length throughout antiquity. The fundamental question was whether these common depictions of the gods were true. If so, the gods were often exemplars of vice rather than of virtue, and human morality was
Replies to Ivan Strenski, Adela Yarbro Collins, and David Miller from:
Myth and Scripture
Author(s) Segal Robert A.
Abstract: In reply to Strenski, I do not assert that theories, to qualify as theories, must answer all three main questions about myth: those of origin, function, and referent. For me, Bultmann, Jonas, and Camus are still theorists even though they
Cult’s Death in Scripture: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Gelardini Gabriella
Abstract: To build on the words of Barry Schwartz, the destruction of the temple in 70 CE definitely “made a difference” for Flavius Josephus, who witnessed its eradication and recorded his memories shortly thereafter in Rome. Though his account of the conflict in
Jewish War(Bellum judaicum) was intended to set the Roman campaigns, especially those of the Flavians Vespasian and Titus, into the desired perspective, he focuses on the temple’s destruction, giving close attention to the matter of responsibility and thus weighing the question of war guilt. Josephus’s well-known answer to this problem is unambiguous: the Roman commanders were not
The Shape of John’s Story: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Thatcher Tom
Abstract: This essay will engage two foundational premises of Barry Schwartz’s theoretical model to address the long-debated questions of the “outline” of the Gospel of John and, secondarily, of the relationship between the structure of John’s narrative and the actual past of the world outside that text. In view of the obvious differences in structure and presentation between the Fourth Gospel (FG) and the Synoptics, and following Clement of Alexandria’s well-worn theorem that John’s is a “spiritual Gospel” (Eusebius,
Hist. eccl. 6.14.5–7), commentators have tended to assume that FG’s outline is essentially a function/expression of its author’s theology and/or literary
Social Memory and Commemoration of the Death of “the Lord”: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Duling Dennis C.
Abstract: Paul’s attempt to resolve factions related to the Lord’s Supper meal at Corinth (1 Cor 11) poses a series of questions. Were the divisions based on ethnic divisions between Judeans and Gentiles, for example, differences in dietary restrictions? Were the factions reflective of social stratification in the Greco-Roman world? Did they mirror tensions in banquet customs in the broader culture? Did the usual living and dining spaces in which Christians gathered contribute to the divisions? What was Paul’s approach for resolving the differences, and was he successful in resolving them? Particularly for the purposes of the present volume, how did
Cult’s Death in Scripture: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Gelardini Gabriella
Abstract: To build on the words of Barry Schwartz, the destruction of the temple in 70 CE definitely “made a difference” for Flavius Josephus, who witnessed its eradication and recorded his memories shortly thereafter in Rome. Though his account of the conflict in
Jewish War(Bellum judaicum) was intended to set the Roman campaigns, especially those of the Flavians Vespasian and Titus, into the desired perspective, he focuses on the temple’s destruction, giving close attention to the matter of responsibility and thus weighing the question of war guilt. Josephus’s well-known answer to this problem is unambiguous: the Roman commanders were not
The Shape of John’s Story: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Thatcher Tom
Abstract: This essay will engage two foundational premises of Barry Schwartz’s theoretical model to address the long-debated questions of the “outline” of the Gospel of John and, secondarily, of the relationship between the structure of John’s narrative and the actual past of the world outside that text. In view of the obvious differences in structure and presentation between the Fourth Gospel (FG) and the Synoptics, and following Clement of Alexandria’s well-worn theorem that John’s is a “spiritual Gospel” (Eusebius,
Hist. eccl. 6.14.5–7), commentators have tended to assume that FG’s outline is essentially a function/expression of its author’s theology and/or literary
Social Memory and Commemoration of the Death of “the Lord”: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Duling Dennis C.
Abstract: Paul’s attempt to resolve factions related to the Lord’s Supper meal at Corinth (1 Cor 11) poses a series of questions. Were the divisions based on ethnic divisions between Judeans and Gentiles, for example, differences in dietary restrictions? Were the factions reflective of social stratification in the Greco-Roman world? Did they mirror tensions in banquet customs in the broader culture? Did the usual living and dining spaces in which Christians gathered contribute to the divisions? What was Paul’s approach for resolving the differences, and was he successful in resolving them? Particularly for the purposes of the present volume, how did
Cult’s Death in Scripture: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Gelardini Gabriella
Abstract: To build on the words of Barry Schwartz, the destruction of the temple in 70 CE definitely “made a difference” for Flavius Josephus, who witnessed its eradication and recorded his memories shortly thereafter in Rome. Though his account of the conflict in
Jewish War(Bellum judaicum) was intended to set the Roman campaigns, especially those of the Flavians Vespasian and Titus, into the desired perspective, he focuses on the temple’s destruction, giving close attention to the matter of responsibility and thus weighing the question of war guilt. Josephus’s well-known answer to this problem is unambiguous: the Roman commanders were not
The Shape of John’s Story: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Thatcher Tom
Abstract: This essay will engage two foundational premises of Barry Schwartz’s theoretical model to address the long-debated questions of the “outline” of the Gospel of John and, secondarily, of the relationship between the structure of John’s narrative and the actual past of the world outside that text. In view of the obvious differences in structure and presentation between the Fourth Gospel (FG) and the Synoptics, and following Clement of Alexandria’s well-worn theorem that John’s is a “spiritual Gospel” (Eusebius,
Hist. eccl. 6.14.5–7), commentators have tended to assume that FG’s outline is essentially a function/expression of its author’s theology and/or literary
Social Memory and Commemoration of the Death of “the Lord”: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Duling Dennis C.
Abstract: Paul’s attempt to resolve factions related to the Lord’s Supper meal at Corinth (1 Cor 11) poses a series of questions. Were the divisions based on ethnic divisions between Judeans and Gentiles, for example, differences in dietary restrictions? Were the factions reflective of social stratification in the Greco-Roman world? Did they mirror tensions in banquet customs in the broader culture? Did the usual living and dining spaces in which Christians gathered contribute to the divisions? What was Paul’s approach for resolving the differences, and was he successful in resolving them? Particularly for the purposes of the present volume, how did
Cult’s Death in Scripture: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Gelardini Gabriella
Abstract: To build on the words of Barry Schwartz, the destruction of the temple in 70 CE definitely “made a difference” for Flavius Josephus, who witnessed its eradication and recorded his memories shortly thereafter in Rome. Though his account of the conflict in
Jewish War(Bellum judaicum) was intended to set the Roman campaigns, especially those of the Flavians Vespasian and Titus, into the desired perspective, he focuses on the temple’s destruction, giving close attention to the matter of responsibility and thus weighing the question of war guilt. Josephus’s well-known answer to this problem is unambiguous: the Roman commanders were not
The Shape of John’s Story: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Thatcher Tom
Abstract: This essay will engage two foundational premises of Barry Schwartz’s theoretical model to address the long-debated questions of the “outline” of the Gospel of John and, secondarily, of the relationship between the structure of John’s narrative and the actual past of the world outside that text. In view of the obvious differences in structure and presentation between the Fourth Gospel (FG) and the Synoptics, and following Clement of Alexandria’s well-worn theorem that John’s is a “spiritual Gospel” (Eusebius,
Hist. eccl. 6.14.5–7), commentators have tended to assume that FG’s outline is essentially a function/expression of its author’s theology and/or literary
Social Memory and Commemoration of the Death of “the Lord”: from:
Memory and Identity in Ancient Judaism and Early Christianity
Author(s) Duling Dennis C.
Abstract: Paul’s attempt to resolve factions related to the Lord’s Supper meal at Corinth (1 Cor 11) poses a series of questions. Were the divisions based on ethnic divisions between Judeans and Gentiles, for example, differences in dietary restrictions? Were the factions reflective of social stratification in the Greco-Roman world? Did they mirror tensions in banquet customs in the broader culture? Did the usual living and dining spaces in which Christians gathered contribute to the divisions? What was Paul’s approach for resolving the differences, and was he successful in resolving them? Particularly for the purposes of the present volume, how did
Foreword from:
Cine-Dispositives
Author(s) Tortajada Maria
Abstract: The purpose of the present volume is to (re-)examine the question of viewing and listening dispositives, from the emergence of the notion in the field of film studies in the late 1960s to the more limited – technical and descriptive – use that followed, as well as the parallel elaboration on the term by Michel Foucault, on a completely different scale, in
Discipline and Punish, up to more recent developments in literature and art. The book also aims to confront approaches and perspectives in the very different context that is ours today: the generalization of new technologies, the digital era and the
The Moment of the “Dispositif” from:
Cine-Dispositives
Author(s) Hachemi Omar
Abstract: If the “dispositif” constitutes a “moment,” it is not so much in accordance with its theoretical unity as with its scattered persistence in film theory. This persistence of the word necessarily brings up the question of its provenance: of which theoretical formation is this notion the standard? The word appeared in the 1970s at the intersection of key concepts – the unconscious, ideology, the signifier – which found the topological model of their functioning in cinematographic technique. Through the primacy given to arrangements, the notion of the “dispositif” fostered a spatial distribution of concepts: the topology of the “scenographic cube” revealed by
Reality Television as Dispositive: from:
Cine-Dispositives
Author(s) Bouchez Charlotte
Abstract: While scholars are sometimes confronted with the ignorance of their interlocutors about their field of research, anyone who has ambitions to work on “reality TV” is in exactly the opposite situation. The mere mention of the term conjures up an impression of self-evidence, as reality television does not immediately appear to be complex subject matter. Still, a simple look at the phenomenon already reveals a variety of objects. Starting from a study carried out on reality television in French-speaking Switzerland,¹ this study questions how the term “reality television programming” has come to make sense within social exchange and examines the
Archaeology and Spectacle from:
Cine-Dispositives
Author(s) Paci Viva
Abstract: To examine the notion of the
dispositiveand identify its place in contemporary practices at the intersection of two institutions, Cinema and the Museum, this text proposes a progression through a few individual cases, with the outlines of a study. This may appear as lacking indisciplinewith regard to the call for papers for the conference “Dispositifs de vision et d’audition” (Université de Lausanne, May 29-31, 2008), which was the first step in the present work. The call underlined how the study of a series of isolated cases would risk “perpetuating the ambiguity of encounters in which epistemological questioning
Book Title: Documenting Ourselves-Film, Video, and Culture
Publisher: The University Press of Kentucky
Author(s): Sherman Sharon R.
Abstract: What happens when we turn the camera on ourselves? This question has long plagued documentary filmmakers concerned with issues of reflexivity, subject participation, and self-consciousness.
Documenting Ourselvesincludes interviews with filmmakers Les Blank, Pat Ferrero, Jorge Preloran, Bill Ferris, and others, who discuss the ways their own productions and subjects have influenced them. Sharon Sherman examines the history of documentary films and discusses current theiroeis and techniques of folklore and fieldwork.
Link: http://www.jstor.org/stable/j.ctt130hnq5
4 A Search for Self: from:
Documenting Ourselves
Abstract: Folklorists often privilegethe voices of their informants, allowing their words to eclipse those of the folklorist. Of course, folklorists, like filmmakers, then edit the material to construct their own notion of what is significant.¹ Cutting and splicing the interviews, they impart the answers to those questions that interest them. An interactive discussion in film addresses the subjects both the folklorist and the interviewee find significant, just as it does in the field. The folklorist’s job is much like that of the quiltmaker or the filmmaker: to cut up all the pieces and put them back together again to create
7 Visions of Ourselves from:
Documenting Ourselves
Abstract: These words written by Steve Goodman (before the video boom) express the desire to control events in our lives by controlling images on videotape. Goodman laments that he can’t predict the future, but in terms of today’s video user, he did. Today the videotape is becoming as commonplace in fieldwork as the tape recorder. The focus on events and reflexively oriented fieldwork naturally leads from film to video. As more of us make home videos, we become accustomed to the added capabilities of instant feedback. These experiences pose new research questions about ourselves and others, and video data are exponentially
4 The Death of the Child from:
The Shriek of Silence
Abstract: “I want to see with my own eyes the lamb lie down with the lion,” says Ivan to his brother Alyosha, “and the victim rise up and embrace his murderer. I want to be there when everyone suddenly understands what it has all been about. All the religions of the world are built on this longing, and I am a believer. But then there are the children, and what am I to do about them?” (Dostoyevsky 225). That is the question with which we now collide in our movement toward the visceral recesses of the event we term the Holocaust
1 Introduction from:
Whistling in the Dark
Abstract: Winston Smith gave up too easily In the same city where he found a man’s memories to be only “a rubbish heap of details,” I found a great deal more. My interviewees were conscious and intelligent witnesses to history Over countless cups of tea in sitting rooms, senior citizens’ centers, churches, and synagogues, they shared thoughts, ideas, and experiences; they allowed me to question and tape-record their lives. This is as close as we can get to the past; no museum reconstruction, no Cecil B. DeMille film, no fake verisimilitude can render history more truly than the words of those
3 God the Trinity from:
God--The World's Future
Abstract: Theology’s overriding question is this: Who is God? Christians more specifically ask: What is the significance of the story of Jesus for understanding God? The attempt to answer this question leads to the Christian doctrine of the Trinity: God is the transcendent One who has become one with humanity in the person of Jesus Christ and through whose Spirit we and the whole cosmos are being brought to fulfillment. In Jesus, the transcendent has become present; in the Spirit conflicting fragments are becoming integrated into a whole. The heart behind and within this process is termed
God. When we use
4 God and the Continuing Creation from:
God--The World's Future
Abstract: To think of the world as a creation implies belief in a creator who is the “maker of heaven and earth, and of all things visible and invisible.” This raises the question: How does God make heaven and earth and everything else? Although no easy answer can be given, explicating the symbols relating to the gospel provides a response. Just as the experience of the gospel with the Son of God led to the understanding of God as Father, so also the experience of new creation in the gospel will have an impact on our understanding of newness regarding the
3 God the Trinity from:
God--The World's Future
Abstract: Theology’s overriding question is this: Who is God? Christians more specifically ask: What is the significance of the story of Jesus for understanding God? The attempt to answer this question leads to the Christian doctrine of the Trinity: God is the transcendent One who has become one with humanity in the person of Jesus Christ and through whose Spirit we and the whole cosmos are being brought to fulfillment. In Jesus, the transcendent has become present; in the Spirit conflicting fragments are becoming integrated into a whole. The heart behind and within this process is termed
God. When we use
4 God and the Continuing Creation from:
God--The World's Future
Abstract: To think of the world as a creation implies belief in a creator who is the “maker of heaven and earth, and of all things visible and invisible.” This raises the question: How does God make heaven and earth and everything else? Although no easy answer can be given, explicating the symbols relating to the gospel provides a response. Just as the experience of the gospel with the Son of God led to the understanding of God as Father, so also the experience of new creation in the gospel will have an impact on our understanding of newness regarding the
3 God the Trinity from:
God--The World's Future
Abstract: Theology’s overriding question is this: Who is God? Christians more specifically ask: What is the significance of the story of Jesus for understanding God? The attempt to answer this question leads to the Christian doctrine of the Trinity: God is the transcendent One who has become one with humanity in the person of Jesus Christ and through whose Spirit we and the whole cosmos are being brought to fulfillment. In Jesus, the transcendent has become present; in the Spirit conflicting fragments are becoming integrated into a whole. The heart behind and within this process is termed
God. When we use
4 God and the Continuing Creation from:
God--The World's Future
Abstract: To think of the world as a creation implies belief in a creator who is the “maker of heaven and earth, and of all things visible and invisible.” This raises the question: How does God make heaven and earth and everything else? Although no easy answer can be given, explicating the symbols relating to the gospel provides a response. Just as the experience of the gospel with the Son of God led to the understanding of God as Father, so also the experience of new creation in the gospel will have an impact on our understanding of newness regarding the
3 The Disruption for Justice from:
The Creative Word
Abstract: A community that educates its members in the Torah will do them a great service. It will make available a center for life, a core of memory, a focus around which to organize all of experience. But if a community educates only in the Torah, it may also do a disservice to its members. It may nourish them to fixity, to stability that becomes rigidity, to a kind of certitude that believes all of the important questions are settled. The answers need only to be recited again and again.
3 The Disruption for Justice from:
The Creative Word
Abstract: A community that educates its members in the Torah will do them a great service. It will make available a center for life, a core of memory, a focus around which to organize all of experience. But if a community educates only in the Torah, it may also do a disservice to its members. It may nourish them to fixity, to stability that becomes rigidity, to a kind of certitude that believes all of the important questions are settled. The answers need only to be recited again and again.
3 The Disruption for Justice from:
The Creative Word
Abstract: A community that educates its members in the Torah will do them a great service. It will make available a center for life, a core of memory, a focus around which to organize all of experience. But if a community educates only in the Torah, it may also do a disservice to its members. It may nourish them to fixity, to stability that becomes rigidity, to a kind of certitude that believes all of the important questions are settled. The answers need only to be recited again and again.
‘Philip the Philosopher’ on the Aithiopika of Heliodorus from:
Metaphor and the Ancient Novel
Author(s) Hunter Richard
Abstract: The prefatory letter to Anatolius which introduces Porphyry’s
Homeric Questions¹ begins with a statement of principle: ‘Frequently in our conversations with one another, Anatolius, questions concerning Homer arise, and while I try to show that although he regularly provides the explanation of his own verses, we, because of our childhood instruction, read into him rather than reflect upon what he is saying (περινοου̑μεν μα̑λλον ἐν τοι̑ς πλείστοις ἢ νοου̑μεν ἃ λέγει)’. Porphyry proceeds to issue a challenge: no ‘interpretation’ (ἐξήγησις) may be offered until the interpreter has made absolutely clear to himself what the verses actually mean – we might
Metaphor and the riddle of representation in the Historia Apollonii regis Tyri from:
Metaphor and the Ancient Novel
Author(s) Laird Andrew
Abstract: Aristotle says that metaphor is ‘the application of a word that belongs to another thing: either from genus to species, species to genus, species to species, or by analogy’.¹ Studies of metaphors in specific texts – such as those considered in the present volume – are, on the whole, served well by the sort of definition Aristotle offers. But that Aristotelian definition, in presupposing that proper names belong to their objects, raises some awkward questions about naming and essence. And those questions become more threatening if the metaphors to be considered are found in fiction. Ken Dowden’s chapter raises the
‘Philip the Philosopher’ on the Aithiopika of Heliodorus from:
Metaphor and the Ancient Novel
Author(s) Hunter Richard
Abstract: The prefatory letter to Anatolius which introduces Porphyry’s
Homeric Questions¹ begins with a statement of principle: ‘Frequently in our conversations with one another, Anatolius, questions concerning Homer arise, and while I try to show that although he regularly provides the explanation of his own verses, we, because of our childhood instruction, read into him rather than reflect upon what he is saying (περινοου̑μεν μα̑λλον ἐν τοι̑ς πλείστοις ἢ νοου̑μεν ἃ λέγει)’. Porphyry proceeds to issue a challenge: no ‘interpretation’ (ἐξήγησις) may be offered until the interpreter has made absolutely clear to himself what the verses actually mean – we might
Metaphor and the riddle of representation in the Historia Apollonii regis Tyri from:
Metaphor and the Ancient Novel
Author(s) Laird Andrew
Abstract: Aristotle says that metaphor is ‘the application of a word that belongs to another thing: either from genus to species, species to genus, species to species, or by analogy’.¹ Studies of metaphors in specific texts – such as those considered in the present volume – are, on the whole, served well by the sort of definition Aristotle offers. But that Aristotelian definition, in presupposing that proper names belong to their objects, raises some awkward questions about naming and essence. And those questions become more threatening if the metaphors to be considered are found in fiction. Ken Dowden’s chapter raises the
Book Title: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Every other is truly other, but no other is wholly other.This is the claim that Aspects of Alterity defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. Such a self-centered perspective never encounters the other qua other, however. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim every other is wholly other.But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions-absolute otherness and a rehabilitated account of relative otherness-are the main contenders in the contemporary debate.The philosophies of Emmanuel Levinas and Gabriel Marcel provide the point of embarkation for coming to understand the two positions on this question. Levinas and Marcel were contemporaries whose philosophies exhibit remarkably similar concern for the other but nevertheless remain fundamentally incompatible. Thus, these two thinkers provide a striking illustration of both the proximity of and the unbridgeable gap between two accounts of otherness.Aspects of Alterity delves into this debate, first in order understand the issues at stake in these two positions and second to determine which description better accounts for the experience of encountering the other.After a thorough assessment and critique of otherness in Levinas's and Marcel's work, including a discussion of the relationship of ethical alterity to theological assumptions, Aspects of Alterity traces the transmission and development of these two conceptions of otherness. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney.Ultimately, Aspects of Alterity makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude. Properly articulated, such an account is capable of addressing the legitimate ethical and epistemological concerns that lead thinkers to construe otherness in absolute terms, but without the absolute aporiasthat accompany such a characterization.
Link: http://www.jstor.org/stable/j.ctt13wzvd0
3 Gabriel Marcel from:
Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: Just as the previous chapter sketched an outline of Levinas’s thought, this chapter will summarize some of the significant elements in Marcel’s diverse and unsystematic work. The format will follow that of the previous chapter: a general summary, followed by a description of intersubjectivity and alterity, and a final focus on love and justice. Again, while intending to provide a fair representation of Marcel’s work, the role played by these first two exegetical chapters—that of anticipating an engagement between Levinas and Marcel on the question of otherness—requires a more selective summary.
Book Title: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Every other is truly other, but no other is wholly other.This is the claim that Aspects of Alterity defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. Such a self-centered perspective never encounters the other qua other, however. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim every other is wholly other.But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions-absolute otherness and a rehabilitated account of relative otherness-are the main contenders in the contemporary debate.The philosophies of Emmanuel Levinas and Gabriel Marcel provide the point of embarkation for coming to understand the two positions on this question. Levinas and Marcel were contemporaries whose philosophies exhibit remarkably similar concern for the other but nevertheless remain fundamentally incompatible. Thus, these two thinkers provide a striking illustration of both the proximity of and the unbridgeable gap between two accounts of otherness.Aspects of Alterity delves into this debate, first in order understand the issues at stake in these two positions and second to determine which description better accounts for the experience of encountering the other.After a thorough assessment and critique of otherness in Levinas's and Marcel's work, including a discussion of the relationship of ethical alterity to theological assumptions, Aspects of Alterity traces the transmission and development of these two conceptions of otherness. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney.Ultimately, Aspects of Alterity makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude. Properly articulated, such an account is capable of addressing the legitimate ethical and epistemological concerns that lead thinkers to construe otherness in absolute terms, but without the absolute aporiasthat accompany such a characterization.
Link: http://www.jstor.org/stable/j.ctt13wzvd0
3 Gabriel Marcel from:
Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: Just as the previous chapter sketched an outline of Levinas’s thought, this chapter will summarize some of the significant elements in Marcel’s diverse and unsystematic work. The format will follow that of the previous chapter: a general summary, followed by a description of intersubjectivity and alterity, and a final focus on love and justice. Again, while intending to provide a fair representation of Marcel’s work, the role played by these first two exegetical chapters—that of anticipating an engagement between Levinas and Marcel on the question of otherness—requires a more selective summary.
Book Title: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Every other is truly other, but no other is wholly other.This is the claim that Aspects of Alterity defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. Such a self-centered perspective never encounters the other qua other, however. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim every other is wholly other.But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions-absolute otherness and a rehabilitated account of relative otherness-are the main contenders in the contemporary debate.The philosophies of Emmanuel Levinas and Gabriel Marcel provide the point of embarkation for coming to understand the two positions on this question. Levinas and Marcel were contemporaries whose philosophies exhibit remarkably similar concern for the other but nevertheless remain fundamentally incompatible. Thus, these two thinkers provide a striking illustration of both the proximity of and the unbridgeable gap between two accounts of otherness.Aspects of Alterity delves into this debate, first in order understand the issues at stake in these two positions and second to determine which description better accounts for the experience of encountering the other.After a thorough assessment and critique of otherness in Levinas's and Marcel's work, including a discussion of the relationship of ethical alterity to theological assumptions, Aspects of Alterity traces the transmission and development of these two conceptions of otherness. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney.Ultimately, Aspects of Alterity makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude. Properly articulated, such an account is capable of addressing the legitimate ethical and epistemological concerns that lead thinkers to construe otherness in absolute terms, but without the absolute aporiasthat accompany such a characterization.
Link: http://www.jstor.org/stable/j.ctt13wzvd0
3 Gabriel Marcel from:
Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: Just as the previous chapter sketched an outline of Levinas’s thought, this chapter will summarize some of the significant elements in Marcel’s diverse and unsystematic work. The format will follow that of the previous chapter: a general summary, followed by a description of intersubjectivity and alterity, and a final focus on love and justice. Again, while intending to provide a fair representation of Marcel’s work, the role played by these first two exegetical chapters—that of anticipating an engagement between Levinas and Marcel on the question of otherness—requires a more selective summary.
Book Title: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Every other is truly other, but no other is wholly other.This is the claim that Aspects of Alterity defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. Such a self-centered perspective never encounters the other qua other, however. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim every other is wholly other.But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions-absolute otherness and a rehabilitated account of relative otherness-are the main contenders in the contemporary debate.The philosophies of Emmanuel Levinas and Gabriel Marcel provide the point of embarkation for coming to understand the two positions on this question. Levinas and Marcel were contemporaries whose philosophies exhibit remarkably similar concern for the other but nevertheless remain fundamentally incompatible. Thus, these two thinkers provide a striking illustration of both the proximity of and the unbridgeable gap between two accounts of otherness.Aspects of Alterity delves into this debate, first in order understand the issues at stake in these two positions and second to determine which description better accounts for the experience of encountering the other.After a thorough assessment and critique of otherness in Levinas's and Marcel's work, including a discussion of the relationship of ethical alterity to theological assumptions, Aspects of Alterity traces the transmission and development of these two conceptions of otherness. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney.Ultimately, Aspects of Alterity makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude. Properly articulated, such an account is capable of addressing the legitimate ethical and epistemological concerns that lead thinkers to construe otherness in absolute terms, but without the absolute aporiasthat accompany such a characterization.
Link: http://www.jstor.org/stable/j.ctt13wzvd0
3 Gabriel Marcel from:
Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: Just as the previous chapter sketched an outline of Levinas’s thought, this chapter will summarize some of the significant elements in Marcel’s diverse and unsystematic work. The format will follow that of the previous chapter: a general summary, followed by a description of intersubjectivity and alterity, and a final focus on love and justice. Again, while intending to provide a fair representation of Marcel’s work, the role played by these first two exegetical chapters—that of anticipating an engagement between Levinas and Marcel on the question of otherness—requires a more selective summary.
Book Title: Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate- Publisher: Fordham University Press
Author(s): TREANOR BRIAN
Abstract: Every other is truly other, but no other is wholly other.This is the claim that Aspects of Alterity defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. Such a self-centered perspective never encounters the other qua other, however. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim every other is wholly other.But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions-absolute otherness and a rehabilitated account of relative otherness-are the main contenders in the contemporary debate.The philosophies of Emmanuel Levinas and Gabriel Marcel provide the point of embarkation for coming to understand the two positions on this question. Levinas and Marcel were contemporaries whose philosophies exhibit remarkably similar concern for the other but nevertheless remain fundamentally incompatible. Thus, these two thinkers provide a striking illustration of both the proximity of and the unbridgeable gap between two accounts of otherness.Aspects of Alterity delves into this debate, first in order understand the issues at stake in these two positions and second to determine which description better accounts for the experience of encountering the other.After a thorough assessment and critique of otherness in Levinas's and Marcel's work, including a discussion of the relationship of ethical alterity to theological assumptions, Aspects of Alterity traces the transmission and development of these two conceptions of otherness. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney.Ultimately, Aspects of Alterity makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude. Properly articulated, such an account is capable of addressing the legitimate ethical and epistemological concerns that lead thinkers to construe otherness in absolute terms, but without the absolute aporiasthat accompany such a characterization.
Link: http://www.jstor.org/stable/j.ctt13wzvd0
3 Gabriel Marcel from:
Aspects of Alterity: Levinas, Marcel, and the Contemporary Debate
Abstract: Just as the previous chapter sketched an outline of Levinas’s thought, this chapter will summarize some of the significant elements in Marcel’s diverse and unsystematic work. The format will follow that of the previous chapter: a general summary, followed by a description of intersubjectivity and alterity, and a final focus on love and justice. Again, while intending to provide a fair representation of Marcel’s work, the role played by these first two exegetical chapters—that of anticipating an engagement between Levinas and Marcel on the question of otherness—requires a more selective summary.
Introduction from:
Material Spirit: Religion and Literature Intranscendent
Author(s) GOOD CARL
Abstract: The authors in this collection were given a simple invitation: to write on the topic—or paradox—of “material spirit.” No limitations or parameters were specified for their contributions save a request that they speak to contemporary concerns in the study of religion and whenever possible take into consideration the relation between religion and literature by drawing on the language and concepts of literary and critical theory in the treatment of questions that might ordinarily be considered more proper to religion or theology. The authors responded with essays on an array of subjects, ranging from religious practices in early Christianity
Augustine, Rosenzweig, and the Possibility of Experiencing Miracle from:
Material Spirit: Religion and Literature Intranscendent
Author(s) BURRUS VIRGINIA
Abstract: At a crucial turning point in his
Star of Redemption, Franz Rosenzweig raises the question of “the possibility of experiencing miracle.” In so doing, he draws inspiration from Augustine’sCity of God. The pursuit of the “trace of Augustine” in Rosenzweig’s magnum opus is no easy task, however, as Francesco Paolo Ciglia’s recent research in this area has shown.³ According to Rosenzweig’s own framing,Staris a work initially conceived “in the form of a biblical commentary” but finally written “under erasure of the text [unter Weglassung des Texts].”⁴ Editing out his sources, biblical or otherwise, the German-Jewish philosopher hopes
3 Passing on the Faith: from:
The Catholic Studies Reader
Author(s) YOCUM SANDRA
Abstract: How to pass on “the faith”? We certainly are not the first generation—and I hope not the last—to ask this question. One can find evidence of such concerns, sometimes oblique, other times explicit, in Paul’s letters, among the earliest extant Christian writings. A host of difficult questions came early to those communities that the first apostles founded. What does it mean to believe in the name of Jesus Christ, the one who was crucified, the cruelest, the most despised, the most shocking form of empire-orchestrated execution? What does it mean to believe in the one whose tomb was
11 Visual Literacy and Catholic Studies from:
The Catholic Studies Reader
Author(s) OSBORNE CATHERINE R.
Abstract: In the late sixth century, Pope Gregory the Great wrote one of his bishops a letter on the question of iconoclasm that has reverberated down almost to the present day, frequently quoted to justify the use of images in Christian worship and later cited by scholars to explain the role of pictures in the Middle Ages. Gregory argued,
14 Working Toward an Inclusive Narrative: from:
The Catholic Studies Reader
Author(s) NABHAN-WARREN KRISTY
Abstract: I am a non-Catholic anthropologist of religion who, until recently, has worked primarily within Mexican American Catholic communities in the Southwest, West, and Midwest. In this essay, I raise some questions and concerns that have come up for me as an ethnographer who focuses on lived Christianities in the United States. I continue to work with Mexican American Catholics and have broadened out my scope of inquiry to include Anglo American Catholics and Protestants of a variety of traditions, and I am convinced that the field of Catholic Studies can learn much from histories and ethnographies of Spanish-speaking U.S. Catholics.
Introduction from:
Givenness and God: Questions of Jean-Luc Marion
Author(s) Cassidy Eoin
Abstract: Jean-Luc Marion’s body of work has already secured his place among the top rank of twentieth-century philosophers; it seems inconceivable that his reputation will not grow even further in the twenty-first century and beyond. Though equally renowned for his scholarly work on early modern philosophy and on Husserl and Heidegger, Marion is perhaps best known for his renewal of phenomenology, for his remarkable, ongoing inquiry into the question of God, and for work bridging all of these areas. The oeuvre resulting from this fertile constellation places Marion’s writings at the center of the “theological turn” in recent French phenomenology; as
1 The Conceptual Idolatry of Descartes’s Gray Ontology: from:
Givenness and God: Questions of Jean-Luc Marion
Author(s) Morrow Derek J.
Abstract: As even a cursory glance at the current literature will confirm, the task of investigating the many philosophical and theological questions raised by Jean-Luc Marion’s explorations into the phenomenology of the gift and of givenness (
donation) has only begun. Not least of these questions, of course, is the purely formal one of methodology. For although Marion’s phenomenology ofdonationhas generated significant criticism from several quarters—both from scholars who regard it as insufficiently phenomenological and thus as a betrayal of phenomenology (Janicaud¹), and from scholars who consider it to have unduly compromised the theological prerogatives of the Christian faith
5 Reduced Phenomena and Unreserved Debts in Marion’s Reading of Heidegger from:
Givenness and God: Questions of Jean-Luc Marion
Author(s) Elliott Brian
Abstract: In the question concerning the necessity of grace from Aquinas’s
Summa theologiaewe find the following remark: “The free-will of man is moved by an external principle that stands above the human mind, that is, by God” (quod liberum arbitrium hominis moveatur ab aliquo exteriori principio quod est supra mentem humanum, scilicet a Deo; q. 109, art. 2).¹ If the ultimate motivator of human free will is God, then the highest object of man’s desire, eternal life, must equally be solely within God’s gift and never effected by human works. As Augustine says:
7 The Gift: from:
Givenness and God: Questions of Jean-Luc Marion
Author(s) O’Leary Joseph S.
Abstract: Theologians ruminate among inherited concepts and images, seeking to clarify their history and judge it critically. To establish a perspective in which even a single such concept can be brought into question or deconstructed is no easy matter. To bring the entire tradition into perspective and retrieve it in a well-founded way, as Heidegger aimed to retrieve the tradition of Western metaphysics, is a prodigious task. Recently, a larger context for that task has emerged as Christians have learned that their entire tradition is only one fiber in the texture of the human religious quest. The old closures of identity
Book Title: Veiled Desires: Intimate Portrayals of Nuns in Postwar Anglo-American Film- Publisher: Fordham University Press
Author(s): SABINE MAUREEN
Abstract: A provocative, interdisciplinary study of nuns on the big screen, from The Bells of St. Mary's (1945) to Doubt (2008), that shines fresh light on the cinematic nun as a woman and a religious in the twentieth century. Ingrid Bergman's engaging screen performance as Sister Mary Benedict in The Bells of St. Mary's made the film nun a star and her character a shining standard of comparison. She represented the religious life as the happy and rewarding choice of a modern woman who had a "complete understanding" of both erotic and spiritual desire. How did this vibrant and mature nun figure come to be viewed as girlish and naive? Why have she and her cinematic sisters in postwar popular film so often been stereotyped or selectively analyzed, so seldom been seen as women and religious? In Veiled Desires--a unique full-length, in-depth study of nuns in film--Maureen Sabine explores these questions in a groundbreaking interdisciplinary study covering more than sixty years of cinema. She looks at an impressive breadth of films in which the nun features as an ardent lead character, including The Bells of St. Mary's (1945), Black Narcissus (1947), Heaven Knows, Mr. Allison (1957), Sea Wife (1957), The Nun's Story (1959), The Sound of Music (1965), Change of Habit (1969), In This House of Brede (1975), Agnes of God (1985), Dead Man Walking (1995), and Doubt (2008). Veiled Desires considers how the beautiful and charismatic stars who play chaste nuns, from Ingrid Bergman and Audrey Hepburn to Susan Sarandon and Meryl Streep, call attention to desires that the veil concealed and the habit was thought to stifle. In a theologically and psychoanalytically informed argument, Sabine responds to the critics who have pigeonholed the film nun as the obedient daughter and religious handmaiden of a patriarchal church, and the respectful audience who revered her as an icon of spiritual perfection. She provides a framework for a more complex and holistic picture of nuns on screen by showing how the films dramatize these women's Christian call to serve, sacrifice, and dedicate themselves to God, and their erotic desire for intimacy, agency, achievement, and fulfillment.
Link: http://www.jstor.org/stable/j.ctt13wzx0r
Book Title: Veiled Desires: Intimate Portrayals of Nuns in Postwar Anglo-American Film- Publisher: Fordham University Press
Author(s): SABINE MAUREEN
Abstract: A provocative, interdisciplinary study of nuns on the big screen, from The Bells of St. Mary's (1945) to Doubt (2008), that shines fresh light on the cinematic nun as a woman and a religious in the twentieth century. Ingrid Bergman's engaging screen performance as Sister Mary Benedict in The Bells of St. Mary's made the film nun a star and her character a shining standard of comparison. She represented the religious life as the happy and rewarding choice of a modern woman who had a "complete understanding" of both erotic and spiritual desire. How did this vibrant and mature nun figure come to be viewed as girlish and naive? Why have she and her cinematic sisters in postwar popular film so often been stereotyped or selectively analyzed, so seldom been seen as women and religious? In Veiled Desires--a unique full-length, in-depth study of nuns in film--Maureen Sabine explores these questions in a groundbreaking interdisciplinary study covering more than sixty years of cinema. She looks at an impressive breadth of films in which the nun features as an ardent lead character, including The Bells of St. Mary's (1945), Black Narcissus (1947), Heaven Knows, Mr. Allison (1957), Sea Wife (1957), The Nun's Story (1959), The Sound of Music (1965), Change of Habit (1969), In This House of Brede (1975), Agnes of God (1985), Dead Man Walking (1995), and Doubt (2008). Veiled Desires considers how the beautiful and charismatic stars who play chaste nuns, from Ingrid Bergman and Audrey Hepburn to Susan Sarandon and Meryl Streep, call attention to desires that the veil concealed and the habit was thought to stifle. In a theologically and psychoanalytically informed argument, Sabine responds to the critics who have pigeonholed the film nun as the obedient daughter and religious handmaiden of a patriarchal church, and the respectful audience who revered her as an icon of spiritual perfection. She provides a framework for a more complex and holistic picture of nuns on screen by showing how the films dramatize these women's Christian call to serve, sacrifice, and dedicate themselves to God, and their erotic desire for intimacy, agency, achievement, and fulfillment.
Link: http://www.jstor.org/stable/j.ctt13wzx0r
11 Plus de Secret: from:
The Phenomenology of Prayer
Author(s) TREANOR BRIAN
Abstract: St. Augustine begins his
Confessionswith a prayer, a prayer that questions how and why we pray: “How shall I call upon my God, my God and Lord?”¹ Much has been said about the epistemological issues raised by prayer, which questions what can be known of God, and of the implications of confessing to an omniscient God who knows of our guilt and our remorse before the confession is given voice.² However, in addition to these individual questions of knowledge, guilt, expiation, and forgiveness, Augustine also questions the collective significance of his confession-cum-prayer and asks, near the end of the
15 Prayer and Incarnation: from:
The Phenomenology of Prayer
Author(s) MCCULLOUGH LISSA
Abstract: In the opening chapters of
Confessions,the question Augustine broaches before all others is whether we must first beg for help from God to know who God is, or must first know who God is in order to beg for help. Is prayer, then, essentially “begging,” and is “begging” the surest avenue to the divine? Or is begging simply the final resort left to us when all other presumed resources have revealed their finitude and exhaustibility, exposing the naked truth of crucifixion? Is God precisely the crucified one who is there when nothing—absolutely nothing—else is, unveiled in the
16 The Infinite Supplicant: from:
The Phenomenology of Prayer
Author(s) CAUCHI MARK
Abstract: As if prayer (
precāri) were not in a precarious (precārius) enough position, teetering at the limit between myself and the Other, prayer also has two further difficulties. The first of these two additional difficulties is that prayer is often alleged to be uttered, vocally or silently, by afiniteself to aninfiniteOther, especially that other named God. This is a difficulty, because if I am properly finite—and what is the proper if not the absolutely finite, the indivisible?—can anything I do ever get beyond myself to reach another? This is a question that recent Continental thought,
SEVEN Questions Concerning Technology from:
Bruno Latour in Pieces: An Intellectual Biography
Abstract: For an hour the press conference speakers drone on about issues of economic and domestic policy. Then the question of travel regulations comes up once again, a point that had already been resolved. The government spokesperson looks tired and a bit irritable.
Book Title: Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century- Publisher: Fordham University Press
Author(s): Van Stichel Ellen
Abstract: Theological anthropology is being put to the test: in the face of contemporary developments in the spheres of culture, politics, and science, traditional perspectives on the human person are no longer adequate. Yet can theological anthropology move beyond its previously established categories and renew itself in relation to contemporary insights? The present collection of essays sets out to answer this question. Uniting Roman Catholic theologians from across the globe, it tackles from a theological perspective challenges related to the classical natural law tradition (part 1), to the modern conception of the subject (part 2), and to the postmodern awareness of diversity in a globalizing context (part 3). Its contributors share a fundamental methodological choice of a critical-constructive dialogue with contemporary culture, science, and philosophy. This collection integrates a wider range of approaches than one usually finds in theological volumes, bringing together experts in systematic theology and in theological ethics. Authors come from different American contexts, including Black and Latino, and from a European context that include both French and German. Moreover, the interdisciplinary insights upon which the different contributions draw stem from both the natural sciences (such as neuroscience, evolutionary biology, and ethology) and the humanities (such as cultural studies, philosophy, and hermeneutics). This volume will be essential reading for anyone seeking a state-of-the-art account of theological anthropology, of the uncertainties it is facing, and of the responses it is in the process of formulating. The shared Roman Catholic background of the authors of this collection makes this volume a helpful complement to recent publications that predominantly represent views from other theological traditions.
Link: http://www.jstor.org/stable/j.ctt13x00kc
Exploring New Questions for Theological Anthropology from:
Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) Van Stichel Ellen
Abstract: What does it mean to be human? In today’s context, this fundamental question lies at the heart of many debates in the Church and the world. Unseen cultural, political, and scientific developments provoke new challenges that can no longer be tackled from traditional perspectives on the human being.¹ The familiar concepts theologians use to make sense of Christian beliefs about the human being have lost much of their purchase. Humanity is said to be created in God’s image and likeness, marked by sin but, through God’s grace, saved to a new life in Christ. But what do we mean by
CHAPTER 3 Personalism and the Natural Roots of Morality from:
Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) De Tavernier Johan
Abstract: The debate about the relevance of biology for ethics dates back to the time of Aristotle. In premodern theologies, nature and personhood have mainly been considered as two complementary notions. On the one hand, the human person was presented as a unique realization of nature; on the other, the human person fulfilled the assumptions that nature had given to him or her by virtue of his or her free will and the possibility for free choice. In other words, nature opens the possibility for free and responsible action. Since Darwin’s
The Descent of Man(1871), the question of the relevance
Book Title: Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century- Publisher: Fordham University Press
Author(s): Van Stichel Ellen
Abstract: Theological anthropology is being put to the test: in the face of contemporary developments in the spheres of culture, politics, and science, traditional perspectives on the human person are no longer adequate. Yet can theological anthropology move beyond its previously established categories and renew itself in relation to contemporary insights? The present collection of essays sets out to answer this question. Uniting Roman Catholic theologians from across the globe, it tackles from a theological perspective challenges related to the classical natural law tradition (part 1), to the modern conception of the subject (part 2), and to the postmodern awareness of diversity in a globalizing context (part 3). Its contributors share a fundamental methodological choice of a critical-constructive dialogue with contemporary culture, science, and philosophy. This collection integrates a wider range of approaches than one usually finds in theological volumes, bringing together experts in systematic theology and in theological ethics. Authors come from different American contexts, including Black and Latino, and from a European context that include both French and German. Moreover, the interdisciplinary insights upon which the different contributions draw stem from both the natural sciences (such as neuroscience, evolutionary biology, and ethology) and the humanities (such as cultural studies, philosophy, and hermeneutics). This volume will be essential reading for anyone seeking a state-of-the-art account of theological anthropology, of the uncertainties it is facing, and of the responses it is in the process of formulating. The shared Roman Catholic background of the authors of this collection makes this volume a helpful complement to recent publications that predominantly represent views from other theological traditions.
Link: http://www.jstor.org/stable/j.ctt13x00kc
Exploring New Questions for Theological Anthropology from:
Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) Van Stichel Ellen
Abstract: What does it mean to be human? In today’s context, this fundamental question lies at the heart of many debates in the Church and the world. Unseen cultural, political, and scientific developments provoke new challenges that can no longer be tackled from traditional perspectives on the human being.¹ The familiar concepts theologians use to make sense of Christian beliefs about the human being have lost much of their purchase. Humanity is said to be created in God’s image and likeness, marked by sin but, through God’s grace, saved to a new life in Christ. But what do we mean by
CHAPTER 3 Personalism and the Natural Roots of Morality from:
Questioning the Human: Toward a Theological Anthropology for the Twenty-First Century
Author(s) De Tavernier Johan
Abstract: The debate about the relevance of biology for ethics dates back to the time of Aristotle. In premodern theologies, nature and personhood have mainly been considered as two complementary notions. On the one hand, the human person was presented as a unique realization of nature; on the other, the human person fulfilled the assumptions that nature had given to him or her by virtue of his or her free will and the possibility for free choice. In other words, nature opens the possibility for free and responsible action. Since Darwin’s
The Descent of Man(1871), the question of the relevance
CHAPTER TWO Differentiating (In)Difference: from:
Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination
Abstract: To the extent that thinking poetically is embodied thinking, and it does not seem possible to conceive of human embodiment that is not gendered—even the construct of an immaterial body that has figured prominently in many theological mythologems is engendered—it is necessary to delve into the matter of gender construction in kabbalistic lore before we proceed to an exposition of the erotic nature of poiesis through the prism of the poetic nature of eros. The preliminary discussion will span two chapters, the first on the larger question of gender and the study of kabbalah, itself cast into something
CHAPTER 2 Who or What Decides, for Derrida: from:
For Derrida
Abstract: The previous chapter attempts to identify Derrida’s answer to an urgent question he raises in his work on the university without condition. “To whom, to what,” he asks, am I responsible when I refuse to “reply for my thought or writing” to “constituted powers,” that is, powers of state or institutional powers, such as my university? What justifies my saying “No; I won’t do what you ask”? Derrida’s answer, as I have shown, is that I have a higher obligation to
le tout autre, “the wholly other,” whatever, exactly, that may mean. In this chapter I raise a different question.
CHAPTER 9 Derrida’s Ethics of Irresponsibilization; or, How to Get Irresponsible, in Two Easy Lessons from:
For Derrida
Abstract: What in the world does Derrida mean by saying “the ethical can therefore end up making us irresponsible [
L’ethique peut donc être destinée à irresponsabiliser]” (GD, 61; DM, 89)? That is my central question in this chapter. It was first prepared for a conference on “irresponsibility” held at Nanyang Technological University from September 28 to September 30, 2006, though only the few first sentences plus the second half were presented there. My goal is to show how one gets irresponsible, how one irresponsibilizes oneself. I shall get help from Derrida, especially hisThe Gift of Death. I need all the
Book Title: Crediting God: Sovereignty and Religion in the Age of Global Capitalism- Publisher: Fordham University Press
Author(s): Vatter Miguel
Abstract: Tocqueville suggested that the people reign in the American political world like God over the universe.This intuition anticipates the crisis in the secularization paradigm that has brought theology back as a fundamental part of sociological and political analysis. It has become more difficult to believe that humanity's progress necessarily leads to atheism, or that it is possible to translate all that is good about religion into reasonable terms acceptable in principle by all, believers as well as nonbelievers. And yet, the spread of Enlightenment values, of an independent public sphere, and of alternative projects of modernitycontinues unabated and is by no means the antithesis of the renewed vigor of religious beliefs.The essays in this book shed interdisciplinary and multicultural light on a hypothesis that helps to account for such an unexpected convergence of enlightenment and religion in our times: Religion has reentered the public sphere because it puts into question the relation between God and the concept of political sovereignty.In the first part, Religion and Polity-Building,new perspectives are brought to bear on the tension-ridden connection between theophany and state-building from the perspective of world religions. Globalized, neo-liberal capitalism has been another crucial factor in loosening the bond between God and the state, as the essays in the second part, The End of the Saeculum and Global Capitalism,show.The essays in the third part, Questioning Sovereignty: Law and Justice,are dedicated to a critique of the premises of political theology, starting from the possibility of a prior, perhaps deeper relation between democracy and theocracy. The book concludes with three innovative essays dedicated to examining Tocqueville in order to think the Religion of Democracybeyond the idea of civil religion.
Link: http://www.jstor.org/stable/j.ctt13x026n
INTRODUCTION: from:
Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Vatter Miguel
Abstract: The rise of religious fundamentalism in the closing decades of the twentieth century continues to have enormous repercussions not only for politics, but also for the disciplines of the human sciences, philosophy, and theology. The sociology of religion, perhaps the paradigmatic achievement of the discipline of sociology, has been dealing with the effects of the crisis of its theories of secularization. The so-called deprivatization of religion has forced on the table the old-age question of the relation between God and society, or faith and the constitution of community, with the added complication that the community at stake nowadays is a
CHAPTER 3 A Republic Whose Sovereign Is the Creator: from:
Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Trigano Shmuel
Abstract: There are many ideological and epistemological obstacles to understanding the politics of Judaism. Its foundational text, the Torah, both in regard to its biblical-Talmudic meaning and in regard to the historical condition of the Jews, has long been prone to misunderstanding. In order to approach the question of politics in Judaism, one must abandon the perception that this politics is theocratic. Since Flavius Josephus positively defined Israel’s political specificity in comparison with monarchic and oligarchic regimes in his book
Against Apion, theocracy has become equivalent to the very negation of the political. Spinoza’sTheological-Political Treatisehas established this negative understanding
CHAPTER 7 All Nightmares Back: from:
Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Brunkhorst Hauke
Abstract: Modern capitalism in the 1960 s and 1970 s was called late capitalism, and this index of time—the word “late”—implied that modern capitalism, with free markets of labor, real estate, and money, had come to an end. Its final decay was supposed to be only a question of time, political power, and successful regime change. During the 1960 s and 1970 s, the leftist alternative seemed to be clear and present. The variety of socialist alternatives was overwhelming: Grassroots democracy, democratization of the economy, a strong social welfare state, state or market socialism, but socialism (or social democracy)
CHAPTER 11 Law and the Gift of Justice from:
Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Schwartz Regina Mara
Abstract: What is the relation of theology to politics? Of revelation to revolution? To approach this question, I want to turn not to the constitution of the subject (Alain Badiou’s preoccupation) or to the constitution of the community (Paul’s preoccupation), because in the end these entities are not sufficient to achieve the robust political ends imagined for them. Instead, I want to turn to the question of justice (the preoccupation of the Hebrew Bible), for the infusion of this ethical concern is vital: political life must be lived under the horizon of justice. A radical identity of the law and justice
CHAPTER 14 The Avatars of Religion in Tocqueville from:
Crediting God: Sovereignty and Religion in the Age of Global Capitalism
Author(s) Jaume Lucien
Abstract: One of the complexities presented by
Democracy in Americais that Tocqueville continuously intertwines his observations of the American case (including the exceptional factors that distinguish the first “republic in a large country,” as one used to say in that period) with the attempt to define a type (or ideal type) that stands out through the American example. This complexity is particularly felt in the case of Tocqueville’s discussion of religion, a topic where he pursues several related or parallel questions: First, what is the common trait that characterizes all of the sects of American Christianity? Second, in what way
Book Title: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology- Publisher: Fordham University Press
Author(s): Horner Robyn
Abstract: Rethinking God as Gift is situated at the intersection of philosophy, critical theory and theology. The first sustained study of the work of Jean-Luc Marion in English, it offers a unique perspective on contemporary questions and their theological relevance. Taking its point of departure from the problem of the gift as articulated by Jacques Derrida, who argues that the conditions of possibility of the gift are also its conditions of impossibility, Horner pursues a series of questions concerning the nature of thought, the viability of phenomenology, and, most urgently, the possibility of grace. For Marion, phenomenology, as the thought of the given, offers a path for philosophy to proceed without being implicated in metaphysics. His retrieval of several important insights of Edmund Husserl, along with his reading of Martin Heidegger and Emmanuel Lvinas, enables him to work out a phenomenology where even impossiblephenomena such as revelation and the gift might be examined. In this important confrontation between Marion and Derrida issues vital to the negotiation of postmodern concerns in philosophy and theology emerge with vigour. The careful elucidation of those issues in an interdisciplinary context, and the snapshot it provides of the state of contemporary debate, make Rethinking God as Gift an important contribution to theological and philosophical discussion.
Link: http://www.jstor.org/stable/j.ctt13x02dr
2 Husserl and Heidegger from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: A concise way of defining phenomenology is to say that it is characterized by two questions: What is given (to consciousness)? and How (or according to what horizon) is it given? While what is given may not necessarily be a gift, it is already evident from the framing of this definition that the question of the gift will not be irrelevant in this context. Just how that is so will become clearer in later chapters. For the moment, however, it is sufficient to note that the reading of the gift that Marion propounds aims to be a strictly phenomenological one,
5 Being Given from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donné, published in 1997, represents the fullest account of Marion’s phenomenology to date. Divided into five books, this monumental work repeats but also clarifies and extends the achievements ofRéduction et donation, responding to many of the criticisms leveled at the project. At the moment we are concerned largely with the first book, which focuses on the formula reached in the final pages ofRéduction et donationand developed in the article “L’autre philosophie première et la question de la donation”: “as much reduction, as much givenness.”¹ It is the same formula that Henry affirms in his article in
6 The Limits of Phenomenology from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donnérepresents an extraordinary achievement, situating Marion among the foremost thinkers of his generation. Its massive scope, high degree of coherent systematization, and striking and often singular readings of important players in the history of phenomenology mean that it has a significant place in contemporary philosophy. Because of that place, however, we are obliged to enter into debate with Marion concerning the legitimacy of those readings, particularly bearing in mind the questions about God, the gift, and phenomenology that motivate this inquiry.
7 Rethinking the Gift I from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In accordance with both Christian tradition and his vision of phenomenology, Marion answers the question of how God might enter into human thought in terms of the gift. For Marion there is an essential coherence, if not a correlation, between what takes place at the outer limits of thought and what theology identifies as the inbreaking of God in human life. Derrida, on the other hand, is less convinced of the capacity of phenomenology to work at these outer limits, and is suspicious of what a theological hermeneutics promises to deliver. Nevertheless, as we find Marion more and more insistent
EPILOGUE: from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: The question with which I have been occupied throughout this study is a theological one: how is it possible to speak of God as gift? And the path that has been traveled in response to that question perhaps seems to have had little to do with theology as such. Yet if Anselm’s famous definition of theology as “faith seeking understanding” is in any way valid, then this book has not been far from theology at all, at least in the sense that it is an attempt to understand what it might mean for God to give Godself. That the resources
Book Title: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology- Publisher: Fordham University Press
Author(s): Horner Robyn
Abstract: Rethinking God as Gift is situated at the intersection of philosophy, critical theory and theology. The first sustained study of the work of Jean-Luc Marion in English, it offers a unique perspective on contemporary questions and their theological relevance. Taking its point of departure from the problem of the gift as articulated by Jacques Derrida, who argues that the conditions of possibility of the gift are also its conditions of impossibility, Horner pursues a series of questions concerning the nature of thought, the viability of phenomenology, and, most urgently, the possibility of grace. For Marion, phenomenology, as the thought of the given, offers a path for philosophy to proceed without being implicated in metaphysics. His retrieval of several important insights of Edmund Husserl, along with his reading of Martin Heidegger and Emmanuel Lvinas, enables him to work out a phenomenology where even impossiblephenomena such as revelation and the gift might be examined. In this important confrontation between Marion and Derrida issues vital to the negotiation of postmodern concerns in philosophy and theology emerge with vigour. The careful elucidation of those issues in an interdisciplinary context, and the snapshot it provides of the state of contemporary debate, make Rethinking God as Gift an important contribution to theological and philosophical discussion.
Link: http://www.jstor.org/stable/j.ctt13x02dr
2 Husserl and Heidegger from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: A concise way of defining phenomenology is to say that it is characterized by two questions: What is given (to consciousness)? and How (or according to what horizon) is it given? While what is given may not necessarily be a gift, it is already evident from the framing of this definition that the question of the gift will not be irrelevant in this context. Just how that is so will become clearer in later chapters. For the moment, however, it is sufficient to note that the reading of the gift that Marion propounds aims to be a strictly phenomenological one,
5 Being Given from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donné, published in 1997, represents the fullest account of Marion’s phenomenology to date. Divided into five books, this monumental work repeats but also clarifies and extends the achievements ofRéduction et donation, responding to many of the criticisms leveled at the project. At the moment we are concerned largely with the first book, which focuses on the formula reached in the final pages ofRéduction et donationand developed in the article “L’autre philosophie première et la question de la donation”: “as much reduction, as much givenness.”¹ It is the same formula that Henry affirms in his article in
6 The Limits of Phenomenology from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donnérepresents an extraordinary achievement, situating Marion among the foremost thinkers of his generation. Its massive scope, high degree of coherent systematization, and striking and often singular readings of important players in the history of phenomenology mean that it has a significant place in contemporary philosophy. Because of that place, however, we are obliged to enter into debate with Marion concerning the legitimacy of those readings, particularly bearing in mind the questions about God, the gift, and phenomenology that motivate this inquiry.
7 Rethinking the Gift I from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In accordance with both Christian tradition and his vision of phenomenology, Marion answers the question of how God might enter into human thought in terms of the gift. For Marion there is an essential coherence, if not a correlation, between what takes place at the outer limits of thought and what theology identifies as the inbreaking of God in human life. Derrida, on the other hand, is less convinced of the capacity of phenomenology to work at these outer limits, and is suspicious of what a theological hermeneutics promises to deliver. Nevertheless, as we find Marion more and more insistent
EPILOGUE: from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: The question with which I have been occupied throughout this study is a theological one: how is it possible to speak of God as gift? And the path that has been traveled in response to that question perhaps seems to have had little to do with theology as such. Yet if Anselm’s famous definition of theology as “faith seeking understanding” is in any way valid, then this book has not been far from theology at all, at least in the sense that it is an attempt to understand what it might mean for God to give Godself. That the resources
Book Title: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology- Publisher: Fordham University Press
Author(s): Horner Robyn
Abstract: Rethinking God as Gift is situated at the intersection of philosophy, critical theory and theology. The first sustained study of the work of Jean-Luc Marion in English, it offers a unique perspective on contemporary questions and their theological relevance. Taking its point of departure from the problem of the gift as articulated by Jacques Derrida, who argues that the conditions of possibility of the gift are also its conditions of impossibility, Horner pursues a series of questions concerning the nature of thought, the viability of phenomenology, and, most urgently, the possibility of grace. For Marion, phenomenology, as the thought of the given, offers a path for philosophy to proceed without being implicated in metaphysics. His retrieval of several important insights of Edmund Husserl, along with his reading of Martin Heidegger and Emmanuel Lvinas, enables him to work out a phenomenology where even impossiblephenomena such as revelation and the gift might be examined. In this important confrontation between Marion and Derrida issues vital to the negotiation of postmodern concerns in philosophy and theology emerge with vigour. The careful elucidation of those issues in an interdisciplinary context, and the snapshot it provides of the state of contemporary debate, make Rethinking God as Gift an important contribution to theological and philosophical discussion.
Link: http://www.jstor.org/stable/j.ctt13x02dr
2 Husserl and Heidegger from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: A concise way of defining phenomenology is to say that it is characterized by two questions: What is given (to consciousness)? and How (or according to what horizon) is it given? While what is given may not necessarily be a gift, it is already evident from the framing of this definition that the question of the gift will not be irrelevant in this context. Just how that is so will become clearer in later chapters. For the moment, however, it is sufficient to note that the reading of the gift that Marion propounds aims to be a strictly phenomenological one,
5 Being Given from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donné, published in 1997, represents the fullest account of Marion’s phenomenology to date. Divided into five books, this monumental work repeats but also clarifies and extends the achievements ofRéduction et donation, responding to many of the criticisms leveled at the project. At the moment we are concerned largely with the first book, which focuses on the formula reached in the final pages ofRéduction et donationand developed in the article “L’autre philosophie première et la question de la donation”: “as much reduction, as much givenness.”¹ It is the same formula that Henry affirms in his article in
6 The Limits of Phenomenology from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donnérepresents an extraordinary achievement, situating Marion among the foremost thinkers of his generation. Its massive scope, high degree of coherent systematization, and striking and often singular readings of important players in the history of phenomenology mean that it has a significant place in contemporary philosophy. Because of that place, however, we are obliged to enter into debate with Marion concerning the legitimacy of those readings, particularly bearing in mind the questions about God, the gift, and phenomenology that motivate this inquiry.
7 Rethinking the Gift I from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In accordance with both Christian tradition and his vision of phenomenology, Marion answers the question of how God might enter into human thought in terms of the gift. For Marion there is an essential coherence, if not a correlation, between what takes place at the outer limits of thought and what theology identifies as the inbreaking of God in human life. Derrida, on the other hand, is less convinced of the capacity of phenomenology to work at these outer limits, and is suspicious of what a theological hermeneutics promises to deliver. Nevertheless, as we find Marion more and more insistent
EPILOGUE: from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: The question with which I have been occupied throughout this study is a theological one: how is it possible to speak of God as gift? And the path that has been traveled in response to that question perhaps seems to have had little to do with theology as such. Yet if Anselm’s famous definition of theology as “faith seeking understanding” is in any way valid, then this book has not been far from theology at all, at least in the sense that it is an attempt to understand what it might mean for God to give Godself. That the resources
Book Title: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology- Publisher: Fordham University Press
Author(s): Horner Robyn
Abstract: Rethinking God as Gift is situated at the intersection of philosophy, critical theory and theology. The first sustained study of the work of Jean-Luc Marion in English, it offers a unique perspective on contemporary questions and their theological relevance. Taking its point of departure from the problem of the gift as articulated by Jacques Derrida, who argues that the conditions of possibility of the gift are also its conditions of impossibility, Horner pursues a series of questions concerning the nature of thought, the viability of phenomenology, and, most urgently, the possibility of grace. For Marion, phenomenology, as the thought of the given, offers a path for philosophy to proceed without being implicated in metaphysics. His retrieval of several important insights of Edmund Husserl, along with his reading of Martin Heidegger and Emmanuel Lvinas, enables him to work out a phenomenology where even impossiblephenomena such as revelation and the gift might be examined. In this important confrontation between Marion and Derrida issues vital to the negotiation of postmodern concerns in philosophy and theology emerge with vigour. The careful elucidation of those issues in an interdisciplinary context, and the snapshot it provides of the state of contemporary debate, make Rethinking God as Gift an important contribution to theological and philosophical discussion.
Link: http://www.jstor.org/stable/j.ctt13x02dr
2 Husserl and Heidegger from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: A concise way of defining phenomenology is to say that it is characterized by two questions: What is given (to consciousness)? and How (or according to what horizon) is it given? While what is given may not necessarily be a gift, it is already evident from the framing of this definition that the question of the gift will not be irrelevant in this context. Just how that is so will become clearer in later chapters. For the moment, however, it is sufficient to note that the reading of the gift that Marion propounds aims to be a strictly phenomenological one,
5 Being Given from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donné, published in 1997, represents the fullest account of Marion’s phenomenology to date. Divided into five books, this monumental work repeats but also clarifies and extends the achievements ofRéduction et donation, responding to many of the criticisms leveled at the project. At the moment we are concerned largely with the first book, which focuses on the formula reached in the final pages ofRéduction et donationand developed in the article “L’autre philosophie première et la question de la donation”: “as much reduction, as much givenness.”¹ It is the same formula that Henry affirms in his article in
6 The Limits of Phenomenology from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donnérepresents an extraordinary achievement, situating Marion among the foremost thinkers of his generation. Its massive scope, high degree of coherent systematization, and striking and often singular readings of important players in the history of phenomenology mean that it has a significant place in contemporary philosophy. Because of that place, however, we are obliged to enter into debate with Marion concerning the legitimacy of those readings, particularly bearing in mind the questions about God, the gift, and phenomenology that motivate this inquiry.
7 Rethinking the Gift I from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In accordance with both Christian tradition and his vision of phenomenology, Marion answers the question of how God might enter into human thought in terms of the gift. For Marion there is an essential coherence, if not a correlation, between what takes place at the outer limits of thought and what theology identifies as the inbreaking of God in human life. Derrida, on the other hand, is less convinced of the capacity of phenomenology to work at these outer limits, and is suspicious of what a theological hermeneutics promises to deliver. Nevertheless, as we find Marion more and more insistent
EPILOGUE: from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: The question with which I have been occupied throughout this study is a theological one: how is it possible to speak of God as gift? And the path that has been traveled in response to that question perhaps seems to have had little to do with theology as such. Yet if Anselm’s famous definition of theology as “faith seeking understanding” is in any way valid, then this book has not been far from theology at all, at least in the sense that it is an attempt to understand what it might mean for God to give Godself. That the resources
Book Title: Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology- Publisher: Fordham University Press
Author(s): Horner Robyn
Abstract: Rethinking God as Gift is situated at the intersection of philosophy, critical theory and theology. The first sustained study of the work of Jean-Luc Marion in English, it offers a unique perspective on contemporary questions and their theological relevance. Taking its point of departure from the problem of the gift as articulated by Jacques Derrida, who argues that the conditions of possibility of the gift are also its conditions of impossibility, Horner pursues a series of questions concerning the nature of thought, the viability of phenomenology, and, most urgently, the possibility of grace. For Marion, phenomenology, as the thought of the given, offers a path for philosophy to proceed without being implicated in metaphysics. His retrieval of several important insights of Edmund Husserl, along with his reading of Martin Heidegger and Emmanuel Lvinas, enables him to work out a phenomenology where even impossiblephenomena such as revelation and the gift might be examined. In this important confrontation between Marion and Derrida issues vital to the negotiation of postmodern concerns in philosophy and theology emerge with vigour. The careful elucidation of those issues in an interdisciplinary context, and the snapshot it provides of the state of contemporary debate, make Rethinking God as Gift an important contribution to theological and philosophical discussion.
Link: http://www.jstor.org/stable/j.ctt13x02dr
2 Husserl and Heidegger from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: A concise way of defining phenomenology is to say that it is characterized by two questions: What is given (to consciousness)? and How (or according to what horizon) is it given? While what is given may not necessarily be a gift, it is already evident from the framing of this definition that the question of the gift will not be irrelevant in this context. Just how that is so will become clearer in later chapters. For the moment, however, it is sufficient to note that the reading of the gift that Marion propounds aims to be a strictly phenomenological one,
5 Being Given from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donné, published in 1997, represents the fullest account of Marion’s phenomenology to date. Divided into five books, this monumental work repeats but also clarifies and extends the achievements ofRéduction et donation, responding to many of the criticisms leveled at the project. At the moment we are concerned largely with the first book, which focuses on the formula reached in the final pages ofRéduction et donationand developed in the article “L’autre philosophie première et la question de la donation”: “as much reduction, as much givenness.”¹ It is the same formula that Henry affirms in his article in
6 The Limits of Phenomenology from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: Étant donnérepresents an extraordinary achievement, situating Marion among the foremost thinkers of his generation. Its massive scope, high degree of coherent systematization, and striking and often singular readings of important players in the history of phenomenology mean that it has a significant place in contemporary philosophy. Because of that place, however, we are obliged to enter into debate with Marion concerning the legitimacy of those readings, particularly bearing in mind the questions about God, the gift, and phenomenology that motivate this inquiry.
7 Rethinking the Gift I from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: In accordance with both Christian tradition and his vision of phenomenology, Marion answers the question of how God might enter into human thought in terms of the gift. For Marion there is an essential coherence, if not a correlation, between what takes place at the outer limits of thought and what theology identifies as the inbreaking of God in human life. Derrida, on the other hand, is less convinced of the capacity of phenomenology to work at these outer limits, and is suspicious of what a theological hermeneutics promises to deliver. Nevertheless, as we find Marion more and more insistent
EPILOGUE: from:
Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology
Abstract: The question with which I have been occupied throughout this study is a theological one: how is it possible to speak of God as gift? And the path that has been traveled in response to that question perhaps seems to have had little to do with theology as such. Yet if Anselm’s famous definition of theology as “faith seeking understanding” is in any way valid, then this book has not been far from theology at all, at least in the sense that it is an attempt to understand what it might mean for God to give Godself. That the resources
INTRODUCTION. from:
Regard for the Other: Autothanatography in Rousseau, De Quincey, Baudelaire, and Wilde
Abstract: In the numerous studies that have been devoted to autobiography in the past 30 years, surprisingly few take on directly the question of the other. The reason for the surprise is simple enough: One can hardly envision the self without the other against which it is defined or an autobiography that does not involve the other both in its narrative and as the one to whom the “I’’ addresses itself in its act of confessing. In representing itself, the I must not only represent the others encountered in life, but must also address that representation to another. What is more,
CHAPTER 1 Developments in Character: from:
Regard for the Other: Autothanatography in Rousseau, De Quincey, Baudelaire, and Wilde
Abstract: “Reading” is a term that, through overuse, can easily become confused with interpretation. In fact, there is a crucial difference: Reading involves the undoing of interpretative figures; because it is not an operation opposed to the understanding but rather a precondition for it, it allows us to question whether the synthetic moves of the understanding can close off a text. It leads away from meaning to such problems as the text’s constitution and meaning generation. Unlike interpretation, which implies a development over the course of a narrative toward a single figure reconciling all its diverse moments, reading states the logic
CHAPTER 4 Hospitality in Autobiography: from:
Regard for the Other: Autothanatography in Rousseau, De Quincey, Baudelaire, and Wilde
Abstract: What would a Levinasian autobiography look like? Is such a thing imaginable? The question is directed in the first instance at autobiography, as a question concerning its ability to go beyond the representation of the subject to write the encounter with the absolutely other for which Levinas’s ethical philosophy calls. But it is also, in the second instance, a question for Levinas, concerning the potential of autobiography to represent an alterity perhaps not fully accounted for by his philosophy. This double question presides over the reflection that follows.
Book Title: Human Rights, Inc.: The World Novel, Narrative Form, and International Law- Publisher: Fordham University Press
Author(s): SLAUGHTER JOSEPH R.
Abstract: In this timely study of the historical, ideological, and formal interdependencies of the novel and human rights, Joseph Slaughter demonstrates that the twentieth-century rise of world literatureand international human rights law are related phenomena. Slaughter argues that international law shares with the modern novel a particular conception of the human individual. The Bildungsroman, the novel of coming of age, fills out this image, offering a conceptual vocabulary, a humanist social vision, and a narrative grammar for what the Universal Declaration of Human Rights and early literary theorists both call the free and full development of the human personality. Revising our received understanding of the relationship between law and literature, Slaughter suggests that this narrative form has acted as a cultural surrogate for the weak executive authority of international law, naturalizing the assumptions and conditions that make human rights appear commonsensical. As a kind of novelistic correlative to human rights law, the Bildungsroman has thus been doing some of the sociocultural work of enforcement that the law cannot do for itself. This analysis of the cultural work of law and of the social work of literature challenges traditional Eurocentric histories of both international law and the dissemination of the novel. Taking his point of departure in Goethe's Wilhelm Meister, Slaughter focuses on recent postcolonial versions of the coming-of-age story to show how the promise of human rights becomes legible in narrative and how the novel and the law are complicit in contemporary projects of globalization: in colonialism, neoimperalism, humanitarianism, and the spread of multinational consumer capitalism.Slaughter raises important practical and ethical questions that we must confront in advocating for human rights and reading world literature-imperatives that, today more than ever, are intertwined.
Link: http://www.jstor.org/stable/j.ctt13x031j
Book Title: Human Rights, Inc.: The World Novel, Narrative Form, and International Law- Publisher: Fordham University Press
Author(s): SLAUGHTER JOSEPH R.
Abstract: In this timely study of the historical, ideological, and formal interdependencies of the novel and human rights, Joseph Slaughter demonstrates that the twentieth-century rise of world literatureand international human rights law are related phenomena. Slaughter argues that international law shares with the modern novel a particular conception of the human individual. The Bildungsroman, the novel of coming of age, fills out this image, offering a conceptual vocabulary, a humanist social vision, and a narrative grammar for what the Universal Declaration of Human Rights and early literary theorists both call the free and full development of the human personality. Revising our received understanding of the relationship between law and literature, Slaughter suggests that this narrative form has acted as a cultural surrogate for the weak executive authority of international law, naturalizing the assumptions and conditions that make human rights appear commonsensical. As a kind of novelistic correlative to human rights law, the Bildungsroman has thus been doing some of the sociocultural work of enforcement that the law cannot do for itself. This analysis of the cultural work of law and of the social work of literature challenges traditional Eurocentric histories of both international law and the dissemination of the novel. Taking his point of departure in Goethe's Wilhelm Meister, Slaughter focuses on recent postcolonial versions of the coming-of-age story to show how the promise of human rights becomes legible in narrative and how the novel and the law are complicit in contemporary projects of globalization: in colonialism, neoimperalism, humanitarianism, and the spread of multinational consumer capitalism.Slaughter raises important practical and ethical questions that we must confront in advocating for human rights and reading world literature-imperatives that, today more than ever, are intertwined.
Link: http://www.jstor.org/stable/j.ctt13x031j
Book Title: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others- Publisher: Fordham University Press
Author(s): WYSCHOGROD EDITH
Abstract: Exploring the risks, ambiguities, and unstable conceptual worlds of contemporary thought, Crossover Queries brings together the wide-ranging writings, across twenty years, of one of our most important philosophers.Ranging from twentieth-century European philosophy-the thought of Heidegger, Foucault, Derrida, Levinas, Janicaud, and others-to novels and artworks, music and dance, from traditional Jewish thought to Jain andBuddhist metaphysics, Wyschogrod's work opens radically new vistas while remaining mindful that the philosopher stands within and is responsible to a philosophical legacy conditioned by the negative.Rather than point to a Hegelian dialectic of overcoming negation or to a postmetaphysical exhaustion, Wyschogrod treats negative moments as opening novel spaces for thought. She probes both the desire for God and an ethics grounded in the interests of the other person, seeing these as moments both of crossing over and of negation. Alert to the catastrophes that have marked our times, she exposes the underlying logical structures of nihilatory forces that have been exerted to exterminate whole peoples. Analyzing the negationsof biological research and cultural images of mechanized and robotic bodies, she shows how they contest the body as lived in ordinary experience.Crossover Queries brings together important essays on a remarkable range of topics by one of our most insightful cultural critics. Commenting on philosophical and theological issues that have shaped the recent past as well as scientific and technological questions that will preoccupy us in the near future, Wyschogrod consistently alerts us to the urgency of problems whose importance few recognize. To avoid the challenge these essays pose is to avoid responsibility for a future that appears to be increasingly fragile.-Mark C. Taylor, Columbia University
Link: http://www.jstor.org/stable/j.ctt13x0385
4 Levinas and Hillel’s Questions from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: “Philosophy is in crisis,” says the postmodern thinker. “Yet,” she continues, “we are forced to comport ourselves within its ambit, forced to dance its dance, to use its concepts and to unsay them even before they are said.” But what is meant by “philosophy,” and how are we to unsay it if we have at our disposal only
itsnotions? Can philosophy provide its own critique without lapsing into self-referentiality? Is there an exteriority, an outside of philosophy that speaks otherwise than philosophically, that can call into question philosophy’s hierarchy of constructs? And if there is, what boots it if
15 Incursions of Alterity: from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: What, we might ask, could Gregory Bateson’s description of the double bind have to do with the question of evil? I hope to show that the double bind, the claim that no matter what one does one cannot win, not only plays a role in determining the development of schizophrenia, as Bateson maintains, but is intrinsic to the emergence of the moral life.¹ I view the double bind as a prior condition for deciding that a contemplated act is evil and for the sense of obligation that enters into the avoidance or pursuit of ends that are deemed to be
23 Eating the Text, Defiling the Hands: from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: “A masterpiece always moves, by definition, in the manner of a ghost,” its mode of temporalization, its timing, always out of joint, spectrally disorganizing the “cause” that is called the “original,” Derrida tells us (
SoM, 18). Can there be an “original” describing an event that has already occurred but that rearises spectrally in the gap between theophany and inscription, the space between the golden calf and the tablets of the law (Exodus 32:19–20), between the idol as a physical artifact and writing? These questions are raised in the context of Arnold Schoenberg’s operaMoses and Aron,¹ a masterpiece that,
30 The Mathematical Model in Plato and Some Surrogates in a Jain Theory of Knowledge from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: One of the generative questions in Benjamin Nelson’s late work was: What accounts for the breakthrough insights that permit the reduction of all quality to quantity, the proclaiming of a mathematical reality behind the experiential immediacies of experience and the affirmation of a homogeneous time and space throughout the universe, insights that characterize Western science? It is a question that exercise both Nelson and Joseph Needham; both consider it from an intercivilizational perspective. To put the matter in Needham’s terms: “What was it that happened in Renaissance Europe when mathematics and science joined in a combination qualitatively new and destined
Book Title: Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others- Publisher: Fordham University Press
Author(s): WYSCHOGROD EDITH
Abstract: Exploring the risks, ambiguities, and unstable conceptual worlds of contemporary thought, Crossover Queries brings together the wide-ranging writings, across twenty years, of one of our most important philosophers.Ranging from twentieth-century European philosophy-the thought of Heidegger, Foucault, Derrida, Levinas, Janicaud, and others-to novels and artworks, music and dance, from traditional Jewish thought to Jain andBuddhist metaphysics, Wyschogrod's work opens radically new vistas while remaining mindful that the philosopher stands within and is responsible to a philosophical legacy conditioned by the negative.Rather than point to a Hegelian dialectic of overcoming negation or to a postmetaphysical exhaustion, Wyschogrod treats negative moments as opening novel spaces for thought. She probes both the desire for God and an ethics grounded in the interests of the other person, seeing these as moments both of crossing over and of negation. Alert to the catastrophes that have marked our times, she exposes the underlying logical structures of nihilatory forces that have been exerted to exterminate whole peoples. Analyzing the negationsof biological research and cultural images of mechanized and robotic bodies, she shows how they contest the body as lived in ordinary experience.Crossover Queries brings together important essays on a remarkable range of topics by one of our most insightful cultural critics. Commenting on philosophical and theological issues that have shaped the recent past as well as scientific and technological questions that will preoccupy us in the near future, Wyschogrod consistently alerts us to the urgency of problems whose importance few recognize. To avoid the challenge these essays pose is to avoid responsibility for a future that appears to be increasingly fragile.-Mark C. Taylor, Columbia University
Link: http://www.jstor.org/stable/j.ctt13x0385
4 Levinas and Hillel’s Questions from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: “Philosophy is in crisis,” says the postmodern thinker. “Yet,” she continues, “we are forced to comport ourselves within its ambit, forced to dance its dance, to use its concepts and to unsay them even before they are said.” But what is meant by “philosophy,” and how are we to unsay it if we have at our disposal only
itsnotions? Can philosophy provide its own critique without lapsing into self-referentiality? Is there an exteriority, an outside of philosophy that speaks otherwise than philosophically, that can call into question philosophy’s hierarchy of constructs? And if there is, what boots it if
15 Incursions of Alterity: from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: What, we might ask, could Gregory Bateson’s description of the double bind have to do with the question of evil? I hope to show that the double bind, the claim that no matter what one does one cannot win, not only plays a role in determining the development of schizophrenia, as Bateson maintains, but is intrinsic to the emergence of the moral life.¹ I view the double bind as a prior condition for deciding that a contemplated act is evil and for the sense of obligation that enters into the avoidance or pursuit of ends that are deemed to be
23 Eating the Text, Defiling the Hands: from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: “A masterpiece always moves, by definition, in the manner of a ghost,” its mode of temporalization, its timing, always out of joint, spectrally disorganizing the “cause” that is called the “original,” Derrida tells us (
SoM, 18). Can there be an “original” describing an event that has already occurred but that rearises spectrally in the gap between theophany and inscription, the space between the golden calf and the tablets of the law (Exodus 32:19–20), between the idol as a physical artifact and writing? These questions are raised in the context of Arnold Schoenberg’s operaMoses and Aron,¹ a masterpiece that,
30 The Mathematical Model in Plato and Some Surrogates in a Jain Theory of Knowledge from:
Crossover Queries: Dwelling with Negatives, Embodying Philosophy's Others
Abstract: One of the generative questions in Benjamin Nelson’s late work was: What accounts for the breakthrough insights that permit the reduction of all quality to quantity, the proclaiming of a mathematical reality behind the experiential immediacies of experience and the affirmation of a homogeneous time and space throughout the universe, insights that characterize Western science? It is a question that exercise both Nelson and Joseph Needham; both consider it from an intercivilizational perspective. To put the matter in Needham’s terms: “What was it that happened in Renaissance Europe when mathematics and science joined in a combination qualitatively new and destined
1 On Sublimation from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: Amid the multitudinous variety of historical, ethnographic, and cultural studies taking place within the academy, one can detect a certain crisis or at least confusion regarding theoretical discourse about religion. This confusion refers to the felt discord among heterogeneous languages and incommensurable modes of description and questioning. Such languages include traditional theology, analytic philosophy of religion, hermeneutics and other symbolic-semiotic languages, methodological approaches to the history of religions, and various forms of postmodernism. This confusion is felt at the same time as religion is being taken up by many philosophers and theorists as an important topic for understanding, in part
2 We Are All Mad from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: Schizophrenia usually refers to the most representative case of psychoanalytic or psychiatric pathology or psychosis. Taken as a problem, however, schizophrenia concerns not simply a medical diagnosis but a condition that implicates all of human culture and signification.¹ In this chapter I do not want to settle the question of schizophrenia by locating it or attributing it to a particular and determinate region of discourse, be it political, cosmological, or psychological. I want rather to write schizophrenia large as a profound problem that is ultimately a theological problem. In this effort I want to resist any simple assimilation of theological
Conclusion from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: The problem of thinking is a problem of sublimation. To have language, meaning, and thereby religion, science, culture, and art, there must be sublimation in a broad sense. This book has traced some of the intricacies of sublimation through psychoanalytic theory as it impresses upon theology. Sublimation means that meaning is not direct and unmediated but consists of a detour. At the same time, my readings of theology, continental philosophy, and psychoanalytic theory suggest that sublimation is not an elevation above a material reality. In chapter 1, I appealed to Deleuze to question the two-level model of reality that sublimation
1 On Sublimation from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: Amid the multitudinous variety of historical, ethnographic, and cultural studies taking place within the academy, one can detect a certain crisis or at least confusion regarding theoretical discourse about religion. This confusion refers to the felt discord among heterogeneous languages and incommensurable modes of description and questioning. Such languages include traditional theology, analytic philosophy of religion, hermeneutics and other symbolic-semiotic languages, methodological approaches to the history of religions, and various forms of postmodernism. This confusion is felt at the same time as religion is being taken up by many philosophers and theorists as an important topic for understanding, in part
2 We Are All Mad from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: Schizophrenia usually refers to the most representative case of psychoanalytic or psychiatric pathology or psychosis. Taken as a problem, however, schizophrenia concerns not simply a medical diagnosis but a condition that implicates all of human culture and signification.¹ In this chapter I do not want to settle the question of schizophrenia by locating it or attributing it to a particular and determinate region of discourse, be it political, cosmological, or psychological. I want rather to write schizophrenia large as a profound problem that is ultimately a theological problem. In this effort I want to resist any simple assimilation of theological
Conclusion from:
Interstices of the Sublime: Theology and Psychoanalytic Theory
Abstract: The problem of thinking is a problem of sublimation. To have language, meaning, and thereby religion, science, culture, and art, there must be sublimation in a broad sense. This book has traced some of the intricacies of sublimation through psychoanalytic theory as it impresses upon theology. Sublimation means that meaning is not direct and unmediated but consists of a detour. At the same time, my readings of theology, continental philosophy, and psychoanalytic theory suggest that sublimation is not an elevation above a material reality. In chapter 1, I appealed to Deleuze to question the two-level model of reality that sublimation
The Uncertainty Principle from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) TAYLOR MARK C.
Abstract: Edith Wyschogrod is first and foremost an ethical thinker. That is not to say she is an ethicist in the usual sense of the term; to the contrary, it is precisely because her work exceeds the bounds of ethics as traditionally defined that it is relevant today. All too often ethical reflection remains focused on specific problems and does not rise to a consideration of the broader social and cultural contexts in which it is situated. Furthermore, there is almost never any serious exploration of the question of the possibility of ethics as such: Ethicists simply presuppose the possibility of
The Name of God in Levinas’s Philosophy from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) GIBBS ROBERT
Abstract: Levinas is hardly unique in asking the question of how the name of God can refer to God. But he focuses on how philosophy must criticize itself, emphasizing
Hearing the Voices of the Dead: from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) CAPUTO JOHN D.
Abstract: In response to a question put to Jacques Derrida by Elizabeth Clark, one of America’s leading historians of early Christianity, about the relevance of deconstruction for history, Derrida said what we would expect him to say, that historians must constantly question their assumptions about history and stay open to other concepts of history and of historiography, and that is where deconstruction can help. But the first thing he said was unexpected: “I dream of being a historian.” He expressed his feeling that, in a way, ever since
Of Grammatology, “I was just doing history.” That was not a bit of
Saints and the Heterological Historian from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) OCHS PETER
Abstract: In
An Ethics of Remembering,¹ Edith Wyschogrod draws from out of the sensibilities of postmodernism a means for the historian to attend, after all, to the voice of the suffering other in history. Her remarkable argument may leave one question unanswered: how, in the end, do we learn from what she calls “the heterological historian” how to respond to the needs of this otherwise forgotten voice? I believe this apparent omission may be more adequately identified as a sign of modesty, of two sorts. I will suggest that, if we press the logic of her argument in ways she does
The Uncertainty Principle from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) TAYLOR MARK C.
Abstract: Edith Wyschogrod is first and foremost an ethical thinker. That is not to say she is an ethicist in the usual sense of the term; to the contrary, it is precisely because her work exceeds the bounds of ethics as traditionally defined that it is relevant today. All too often ethical reflection remains focused on specific problems and does not rise to a consideration of the broader social and cultural contexts in which it is situated. Furthermore, there is almost never any serious exploration of the question of the possibility of ethics as such: Ethicists simply presuppose the possibility of
The Name of God in Levinas’s Philosophy from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) GIBBS ROBERT
Abstract: Levinas is hardly unique in asking the question of how the name of God can refer to God. But he focuses on how philosophy must criticize itself, emphasizing
Hearing the Voices of the Dead: from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) CAPUTO JOHN D.
Abstract: In response to a question put to Jacques Derrida by Elizabeth Clark, one of America’s leading historians of early Christianity, about the relevance of deconstruction for history, Derrida said what we would expect him to say, that historians must constantly question their assumptions about history and stay open to other concepts of history and of historiography, and that is where deconstruction can help. But the first thing he said was unexpected: “I dream of being a historian.” He expressed his feeling that, in a way, ever since
Of Grammatology, “I was just doing history.” That was not a bit of
Saints and the Heterological Historian from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) OCHS PETER
Abstract: In
An Ethics of Remembering,¹ Edith Wyschogrod draws from out of the sensibilities of postmodernism a means for the historian to attend, after all, to the voice of the suffering other in history. Her remarkable argument may leave one question unanswered: how, in the end, do we learn from what she calls “the heterological historian” how to respond to the needs of this otherwise forgotten voice? I believe this apparent omission may be more adequately identified as a sign of modesty, of two sorts. I will suggest that, if we press the logic of her argument in ways she does
The Uncertainty Principle from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) TAYLOR MARK C.
Abstract: Edith Wyschogrod is first and foremost an ethical thinker. That is not to say she is an ethicist in the usual sense of the term; to the contrary, it is precisely because her work exceeds the bounds of ethics as traditionally defined that it is relevant today. All too often ethical reflection remains focused on specific problems and does not rise to a consideration of the broader social and cultural contexts in which it is situated. Furthermore, there is almost never any serious exploration of the question of the possibility of ethics as such: Ethicists simply presuppose the possibility of
The Name of God in Levinas’s Philosophy from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) GIBBS ROBERT
Abstract: Levinas is hardly unique in asking the question of how the name of God can refer to God. But he focuses on how philosophy must criticize itself, emphasizing
Hearing the Voices of the Dead: from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) CAPUTO JOHN D.
Abstract: In response to a question put to Jacques Derrida by Elizabeth Clark, one of America’s leading historians of early Christianity, about the relevance of deconstruction for history, Derrida said what we would expect him to say, that historians must constantly question their assumptions about history and stay open to other concepts of history and of historiography, and that is where deconstruction can help. But the first thing he said was unexpected: “I dream of being a historian.” He expressed his feeling that, in a way, ever since
Of Grammatology, “I was just doing history.” That was not a bit of
Saints and the Heterological Historian from:
Saintly Influence: Edith Wyschogrod and the Possibilities of Philosophy of Religion
Author(s) OCHS PETER
Abstract: In
An Ethics of Remembering,¹ Edith Wyschogrod draws from out of the sensibilities of postmodernism a means for the historian to attend, after all, to the voice of the suffering other in history. Her remarkable argument may leave one question unanswered: how, in the end, do we learn from what she calls “the heterological historian” how to respond to the needs of this otherwise forgotten voice? I believe this apparent omission may be more adequately identified as a sign of modesty, of two sorts. I will suggest that, if we press the logic of her argument in ways she does
For the Love of God: from:
Toward a Theology of Eros: Transfiguring Passion at the Limits of Discipline
Author(s) COSTA MARIO
Abstract: The central question of this essay concerns the desire for God. In taking this as my theme, I want to expand the possibilities for thinking and experiencing desire in general and the desire of God in particular. That this should be a concern for me underscores what I think are some limitations of current theories of desire. Two are particularly noteworthy.
Book Title: Sounding/Silence: Martin Heidegger at the Limits of Poetics- Publisher: Fordham University Press
Author(s): SMITH DAVID NOWELL
Abstract: Sounding/Silence charts Heidegger's deep engagement with poetry, situating it within the internal dynamics of his thought and within the domains of poetics and literary criticism. Heidegger viewed poetics and literary criticism with notorious disdain: he claimed that his Erlauterungen ("soundings") of Holderlin's poetry were not "contributions to aesthetics and literary history" but rather stemmed "from a necessity for thought." And yet, the questions he poses--the value of significance of prosody and trope, the concept of "poetic language", the relation between language and body, the "truth" of poetry--reach to the very heart of poetics as a discipline, and indeed situate Heidegger within a wider history of thinking on poetry and poetics. opening up points of contact between Heidegger's discussions of poetry and technical and critical analyses of these poems, Nowell Smith addresses a lacuna within Heidegger scholarship and sets off from Heidegger's thought to sketch a philosophical "poetics of limit".
Link: http://www.jstor.org/stable/j.ctt13x044k
Introduction: from:
Sounding/Silence: Martin Heidegger at the Limits of Poetics
Abstract: To set up a limit is a dual gesture, at once instituting difference and indicating a point of contact. Martin Heidegger’s critique of the discipline of poetics, a recurrent feature throughout his long engagement with poetry, is just such a gesture. On the one hand, he claims that his own readings of poems or
Erläuterungen(“soundings-out”) can articulate aspects of these poems to which poetics itself is blind. It thus stands beyond the limits of poetics—limits, that is, not simply born of bad critical practices, but which belong to the very “essence” of poetics as a mode of questioning.
3 Heidegger’s Figures from:
Sounding/Silence: Martin Heidegger at the Limits of Poetics
Abstract: Given the prominence Heidegger accords to poetry throughout a
Gesamtausgabethat now extends to 102 volumes, his discussions of figurative language are, at first glance, most conspicuous for their scarcity. Metaphor in particular is dismissed over four lapidary and categorical pronouncements. If this might be taken to demonstrate that Heidegger was simply uninterested in questions of metaphor, and of figurative language more generally,¹ one should nevertheless note that these pronouncements lie at the crux of his attempts both to think thealetheiccapacity of artworks, and to “undergo an experience with language” (OL 57/159). It is in this respect unsurprising
5 Jean-Luc Marion: from:
Postmodern Apologetics?: Arguments for God in Contemporary Philosophy
Abstract: Jean-Luc Marion (born in 1946) is emerging as an important contemporary French philosopher. Deeply influenced by the philosophies of Husserl, Heidegger, and Lévinas, he has formulated a radical phenomenological project that focuses on the questions of God, religious experience, and the relation between self and other (in terms of a new version of the self and in terms of love). Marion studied at the École Normale Superieur and the Sorbonne and worked closely with both Lévinas and Henry. He is presently teaching at the Institut catholique in Paris, is John Nuveen Professor at the divinity school of the University of
5 Jean-Luc Marion: from:
Postmodern Apologetics?: Arguments for God in Contemporary Philosophy
Abstract: Jean-Luc Marion (born in 1946) is emerging as an important contemporary French philosopher. Deeply influenced by the philosophies of Husserl, Heidegger, and Lévinas, he has formulated a radical phenomenological project that focuses on the questions of God, religious experience, and the relation between self and other (in terms of a new version of the self and in terms of love). Marion studied at the École Normale Superieur and the Sorbonne and worked closely with both Lévinas and Henry. He is presently teaching at the Institut catholique in Paris, is John Nuveen Professor at the divinity school of the University of
5 Jean-Luc Marion: from:
Postmodern Apologetics?: Arguments for God in Contemporary Philosophy
Abstract: Jean-Luc Marion (born in 1946) is emerging as an important contemporary French philosopher. Deeply influenced by the philosophies of Husserl, Heidegger, and Lévinas, he has formulated a radical phenomenological project that focuses on the questions of God, religious experience, and the relation between self and other (in terms of a new version of the self and in terms of love). Marion studied at the École Normale Superieur and the Sorbonne and worked closely with both Lévinas and Henry. He is presently teaching at the Institut catholique in Paris, is John Nuveen Professor at the divinity school of the University of
5 Jean-Luc Marion: from:
Postmodern Apologetics?: Arguments for God in Contemporary Philosophy
Abstract: Jean-Luc Marion (born in 1946) is emerging as an important contemporary French philosopher. Deeply influenced by the philosophies of Husserl, Heidegger, and Lévinas, he has formulated a radical phenomenological project that focuses on the questions of God, religious experience, and the relation between self and other (in terms of a new version of the self and in terms of love). Marion studied at the École Normale Superieur and the Sorbonne and worked closely with both Lévinas and Henry. He is presently teaching at the Institut catholique in Paris, is John Nuveen Professor at the divinity school of the University of
Book Title: A Scholar's Tale: Intellectual Journey of a Displaced Child of Europe- Publisher: Fordham University Press
Author(s): HARTMAN GEOFFREY
Abstract: For more than fifty years, Geoffrey Hartman has been a pivotal figure in the humanities. In his first book, in 1954, he helped establish the study of Romanticism as key to the problems of modernity. Later, his writings were crucial to the explosive developments in literary theory in the late seventies, and he was a pioneer in Jewish studies, trauma studies, and studies of the Holocaust. At Yale, he was a founder of its Judaic Studies program, as well as of the first major video archive for Holocaust testimonies.Generations of students have benefited from Hartman's generosity, his penetrating and incisive questioning, the wizardry of his close reading, and his sense that the work of a literary scholar, no less than that of an artist, is a creative act. All these qualities shine forth in this intellectual memoir, which will stand as his autobiography. Hartman describes his early education, uncanny sense of vocation, and development as a literary scholar and cultural critic. He looks back at how his career was influenced by his experience, at the age of nine, of being a refugee from Nazi Germany in the Kindertransport. He spent the next six years at school in England, where he developed his love of English literature and the English countryside, before leaving to join his mother in America.Hartman treats us to a biobibliographyof his engagements with the major trends in literary criticism. He covers the exciting period at Yale handled so controversially by the media and gives us vivid portraits, in particular, of Harold Bloom, Paul de Man, and Jacques Derrida.SEND GEOFFREY COVER COPY All this is set in the context of his gradual self-awareness of what scholarship implies and how his personal displacements strengthened his calling to mediate between European and American literary cultures. Anyone looking for a rich, intelligible account of the last half-century of combative literary studies will want to read Geoffrey Hartman's unapologetic scholar's tale.
Link: http://www.jstor.org/stable/j.ctt13x04h8
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
CHAPTER 15 How Hermeneutics Might Save the Life of (Environmental) Ethics from:
Interpreting Nature: The Emerging Field of Environmental Hermeneutics
Author(s) Snellen Paulien
Abstract: In order to answer these questions, we will first ask why environmental moral philosophy would be in need of this hermeneutical move at all: Why not stay within the scope of mainstream
Book Title: Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England- Publisher: Fordham University Press
Author(s): Anderson Judith H.
Abstract: The title Translating Investments, a manifold pun, refers to metaphor and clothing, authority and interest, and trading and finance. Translation, Latin translatio, is historically a name for metaphor, and investment, etymologically a reference to clothing, participates both in the complex symbolism of early modern dress and in the cloth trade of the period. In this original and wide-ranging book, Judith Anderson studies the functioning of metaphor as a constructive force within language, religious doctrine and politics, literature, rhetoric, and economics during the reigns of the Tudors and early Stuarts. Invoking a provocative metaphorical concept from Andy Clark's version of cognitive science, she construes metaphor itself as a form of scaffolding fundamental to human culture. A more traditional and controversial conception of such scaffolding is known as sublation-Hegel's Aufhebung, or raising,as the philosophers Jacques Derrida and Paul Ricoeur have understood this term. Metaphor is the agent of raising, or sublation, and sublation is inseparable from the productive life of metaphor, as distinct in its death in code or clich. At the same time, metaphor embodies the sense both of partial loss and of continuity, or preservation, also conveyed by the term Aufhebung. Anderson's study is simultaneously critical and historical. History and the theory are shown to be mutually enlightening, as are a wide variety of early modern texts and their specific cultural contexts. From beginning to end, this study touches the present, engaging questions about language, rhetoric, and reading within post-structuralism and neo-cognitivism. It highlights connections between intellectual problems active in our own culture and those evident in the earlier texts, controversies, and crises Anderson analyzes. In this way, the study is bifocal, like metaphor itself. While Anderson's overarching concern is with metaphor as a creative exchange, a source of code-breaking conceptual power, each of her chapters focuses on a different but related issue and cultural sector. Foci include the basic conditions of linguistic meaning in the early modern period, instantiated by Shakespeare's plays and related to modern theories of metaphor; the role of metaphor in the words of eucharistic institution under Archbishop Cranmer; the play of metaphor and metonymy in the writings of Luther, Zwingli, and Calvin and in John Donne's Devotions; the manipulation of these two tropes in the politics of the controversy over ecclesiastical vestments and in its treatment by John Foxe; the abuse of figuration in the house of Edmund Spenser's Busirane, where catachresis, an extreme form of metaphor, is the trope du jour; the conception of metaphor in the Roman rhetorics and their legacy in the sixteenth century; and the concept of exchange in the economic writing of Gerrard de Malynes, merchant and metaphorist in the reigns of Elizabeth and James. What emerges at the end of this book is a heightened critical sense of the dynamic of metaphor in cultural history.
Link: http://www.jstor.org/stable/j.ctt13x05b5
1. Renaissance Metaphor and the Dynamic of Cultural Change: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: This book studies the functioning of metaphor in Tudor and early Stuart culture. Accordingly, its chapters treat a range of disciplines, including language, religion, rhetoric, politics, literature, and economics. Also and inevitably, it touches the present, raising questions about the position of language and rhetoric within post-structuralism and neo-cognitivism and doing so in a way that highlights the connection between intellectual problems active in our own culture and those manifested in the sixteenth- and seventeenth-century texts, controversies, and crises that I discuss.
Translating Investmentsis thus conceived as simultaneously a critical and a historical study.
4. Donne’s Tropic Awareness: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: To ask in what ways and to what extent John Donne might have been aware of the dazzling tropes he used would seem a question whose answer is self-evident. Historically, however, this is a real question, and one bearing on faith and ideology. To take an obvious instance, the correspondences invoked so often in Donne’s writing are to us metaphoric fiction, but as extensions of a single, celestial power, hence valid and real parallels, they presumably meant more for Donne and his immediate audience, even in their more skeptical moments. They assume the familiar centered universe organized hierarchically from low
Book Title: Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England- Publisher: Fordham University Press
Author(s): Anderson Judith H.
Abstract: The title Translating Investments, a manifold pun, refers to metaphor and clothing, authority and interest, and trading and finance. Translation, Latin translatio, is historically a name for metaphor, and investment, etymologically a reference to clothing, participates both in the complex symbolism of early modern dress and in the cloth trade of the period. In this original and wide-ranging book, Judith Anderson studies the functioning of metaphor as a constructive force within language, religious doctrine and politics, literature, rhetoric, and economics during the reigns of the Tudors and early Stuarts. Invoking a provocative metaphorical concept from Andy Clark's version of cognitive science, she construes metaphor itself as a form of scaffolding fundamental to human culture. A more traditional and controversial conception of such scaffolding is known as sublation-Hegel's Aufhebung, or raising,as the philosophers Jacques Derrida and Paul Ricoeur have understood this term. Metaphor is the agent of raising, or sublation, and sublation is inseparable from the productive life of metaphor, as distinct in its death in code or clich. At the same time, metaphor embodies the sense both of partial loss and of continuity, or preservation, also conveyed by the term Aufhebung. Anderson's study is simultaneously critical and historical. History and the theory are shown to be mutually enlightening, as are a wide variety of early modern texts and their specific cultural contexts. From beginning to end, this study touches the present, engaging questions about language, rhetoric, and reading within post-structuralism and neo-cognitivism. It highlights connections between intellectual problems active in our own culture and those evident in the earlier texts, controversies, and crises Anderson analyzes. In this way, the study is bifocal, like metaphor itself. While Anderson's overarching concern is with metaphor as a creative exchange, a source of code-breaking conceptual power, each of her chapters focuses on a different but related issue and cultural sector. Foci include the basic conditions of linguistic meaning in the early modern period, instantiated by Shakespeare's plays and related to modern theories of metaphor; the role of metaphor in the words of eucharistic institution under Archbishop Cranmer; the play of metaphor and metonymy in the writings of Luther, Zwingli, and Calvin and in John Donne's Devotions; the manipulation of these two tropes in the politics of the controversy over ecclesiastical vestments and in its treatment by John Foxe; the abuse of figuration in the house of Edmund Spenser's Busirane, where catachresis, an extreme form of metaphor, is the trope du jour; the conception of metaphor in the Roman rhetorics and their legacy in the sixteenth century; and the concept of exchange in the economic writing of Gerrard de Malynes, merchant and metaphorist in the reigns of Elizabeth and James. What emerges at the end of this book is a heightened critical sense of the dynamic of metaphor in cultural history.
Link: http://www.jstor.org/stable/j.ctt13x05b5
1. Renaissance Metaphor and the Dynamic of Cultural Change: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: This book studies the functioning of metaphor in Tudor and early Stuart culture. Accordingly, its chapters treat a range of disciplines, including language, religion, rhetoric, politics, literature, and economics. Also and inevitably, it touches the present, raising questions about the position of language and rhetoric within post-structuralism and neo-cognitivism and doing so in a way that highlights the connection between intellectual problems active in our own culture and those manifested in the sixteenth- and seventeenth-century texts, controversies, and crises that I discuss.
Translating Investmentsis thus conceived as simultaneously a critical and a historical study.
4. Donne’s Tropic Awareness: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: To ask in what ways and to what extent John Donne might have been aware of the dazzling tropes he used would seem a question whose answer is self-evident. Historically, however, this is a real question, and one bearing on faith and ideology. To take an obvious instance, the correspondences invoked so often in Donne’s writing are to us metaphoric fiction, but as extensions of a single, celestial power, hence valid and real parallels, they presumably meant more for Donne and his immediate audience, even in their more skeptical moments. They assume the familiar centered universe organized hierarchically from low
Book Title: Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England- Publisher: Fordham University Press
Author(s): Anderson Judith H.
Abstract: The title Translating Investments, a manifold pun, refers to metaphor and clothing, authority and interest, and trading and finance. Translation, Latin translatio, is historically a name for metaphor, and investment, etymologically a reference to clothing, participates both in the complex symbolism of early modern dress and in the cloth trade of the period. In this original and wide-ranging book, Judith Anderson studies the functioning of metaphor as a constructive force within language, religious doctrine and politics, literature, rhetoric, and economics during the reigns of the Tudors and early Stuarts. Invoking a provocative metaphorical concept from Andy Clark's version of cognitive science, she construes metaphor itself as a form of scaffolding fundamental to human culture. A more traditional and controversial conception of such scaffolding is known as sublation-Hegel's Aufhebung, or raising,as the philosophers Jacques Derrida and Paul Ricoeur have understood this term. Metaphor is the agent of raising, or sublation, and sublation is inseparable from the productive life of metaphor, as distinct in its death in code or clich. At the same time, metaphor embodies the sense both of partial loss and of continuity, or preservation, also conveyed by the term Aufhebung. Anderson's study is simultaneously critical and historical. History and the theory are shown to be mutually enlightening, as are a wide variety of early modern texts and their specific cultural contexts. From beginning to end, this study touches the present, engaging questions about language, rhetoric, and reading within post-structuralism and neo-cognitivism. It highlights connections between intellectual problems active in our own culture and those evident in the earlier texts, controversies, and crises Anderson analyzes. In this way, the study is bifocal, like metaphor itself. While Anderson's overarching concern is with metaphor as a creative exchange, a source of code-breaking conceptual power, each of her chapters focuses on a different but related issue and cultural sector. Foci include the basic conditions of linguistic meaning in the early modern period, instantiated by Shakespeare's plays and related to modern theories of metaphor; the role of metaphor in the words of eucharistic institution under Archbishop Cranmer; the play of metaphor and metonymy in the writings of Luther, Zwingli, and Calvin and in John Donne's Devotions; the manipulation of these two tropes in the politics of the controversy over ecclesiastical vestments and in its treatment by John Foxe; the abuse of figuration in the house of Edmund Spenser's Busirane, where catachresis, an extreme form of metaphor, is the trope du jour; the conception of metaphor in the Roman rhetorics and their legacy in the sixteenth century; and the concept of exchange in the economic writing of Gerrard de Malynes, merchant and metaphorist in the reigns of Elizabeth and James. What emerges at the end of this book is a heightened critical sense of the dynamic of metaphor in cultural history.
Link: http://www.jstor.org/stable/j.ctt13x05b5
1. Renaissance Metaphor and the Dynamic of Cultural Change: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: This book studies the functioning of metaphor in Tudor and early Stuart culture. Accordingly, its chapters treat a range of disciplines, including language, religion, rhetoric, politics, literature, and economics. Also and inevitably, it touches the present, raising questions about the position of language and rhetoric within post-structuralism and neo-cognitivism and doing so in a way that highlights the connection between intellectual problems active in our own culture and those manifested in the sixteenth- and seventeenth-century texts, controversies, and crises that I discuss.
Translating Investmentsis thus conceived as simultaneously a critical and a historical study.
4. Donne’s Tropic Awareness: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: To ask in what ways and to what extent John Donne might have been aware of the dazzling tropes he used would seem a question whose answer is self-evident. Historically, however, this is a real question, and one bearing on faith and ideology. To take an obvious instance, the correspondences invoked so often in Donne’s writing are to us metaphoric fiction, but as extensions of a single, celestial power, hence valid and real parallels, they presumably meant more for Donne and his immediate audience, even in their more skeptical moments. They assume the familiar centered universe organized hierarchically from low
Book Title: Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England- Publisher: Fordham University Press
Author(s): Anderson Judith H.
Abstract: The title Translating Investments, a manifold pun, refers to metaphor and clothing, authority and interest, and trading and finance. Translation, Latin translatio, is historically a name for metaphor, and investment, etymologically a reference to clothing, participates both in the complex symbolism of early modern dress and in the cloth trade of the period. In this original and wide-ranging book, Judith Anderson studies the functioning of metaphor as a constructive force within language, religious doctrine and politics, literature, rhetoric, and economics during the reigns of the Tudors and early Stuarts. Invoking a provocative metaphorical concept from Andy Clark's version of cognitive science, she construes metaphor itself as a form of scaffolding fundamental to human culture. A more traditional and controversial conception of such scaffolding is known as sublation-Hegel's Aufhebung, or raising,as the philosophers Jacques Derrida and Paul Ricoeur have understood this term. Metaphor is the agent of raising, or sublation, and sublation is inseparable from the productive life of metaphor, as distinct in its death in code or clich. At the same time, metaphor embodies the sense both of partial loss and of continuity, or preservation, also conveyed by the term Aufhebung. Anderson's study is simultaneously critical and historical. History and the theory are shown to be mutually enlightening, as are a wide variety of early modern texts and their specific cultural contexts. From beginning to end, this study touches the present, engaging questions about language, rhetoric, and reading within post-structuralism and neo-cognitivism. It highlights connections between intellectual problems active in our own culture and those evident in the earlier texts, controversies, and crises Anderson analyzes. In this way, the study is bifocal, like metaphor itself. While Anderson's overarching concern is with metaphor as a creative exchange, a source of code-breaking conceptual power, each of her chapters focuses on a different but related issue and cultural sector. Foci include the basic conditions of linguistic meaning in the early modern period, instantiated by Shakespeare's plays and related to modern theories of metaphor; the role of metaphor in the words of eucharistic institution under Archbishop Cranmer; the play of metaphor and metonymy in the writings of Luther, Zwingli, and Calvin and in John Donne's Devotions; the manipulation of these two tropes in the politics of the controversy over ecclesiastical vestments and in its treatment by John Foxe; the abuse of figuration in the house of Edmund Spenser's Busirane, where catachresis, an extreme form of metaphor, is the trope du jour; the conception of metaphor in the Roman rhetorics and their legacy in the sixteenth century; and the concept of exchange in the economic writing of Gerrard de Malynes, merchant and metaphorist in the reigns of Elizabeth and James. What emerges at the end of this book is a heightened critical sense of the dynamic of metaphor in cultural history.
Link: http://www.jstor.org/stable/j.ctt13x05b5
1. Renaissance Metaphor and the Dynamic of Cultural Change: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: This book studies the functioning of metaphor in Tudor and early Stuart culture. Accordingly, its chapters treat a range of disciplines, including language, religion, rhetoric, politics, literature, and economics. Also and inevitably, it touches the present, raising questions about the position of language and rhetoric within post-structuralism and neo-cognitivism and doing so in a way that highlights the connection between intellectual problems active in our own culture and those manifested in the sixteenth- and seventeenth-century texts, controversies, and crises that I discuss.
Translating Investmentsis thus conceived as simultaneously a critical and a historical study.
4. Donne’s Tropic Awareness: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: To ask in what ways and to what extent John Donne might have been aware of the dazzling tropes he used would seem a question whose answer is self-evident. Historically, however, this is a real question, and one bearing on faith and ideology. To take an obvious instance, the correspondences invoked so often in Donne’s writing are to us metaphoric fiction, but as extensions of a single, celestial power, hence valid and real parallels, they presumably meant more for Donne and his immediate audience, even in their more skeptical moments. They assume the familiar centered universe organized hierarchically from low
Book Title: Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England- Publisher: Fordham University Press
Author(s): Anderson Judith H.
Abstract: The title Translating Investments, a manifold pun, refers to metaphor and clothing, authority and interest, and trading and finance. Translation, Latin translatio, is historically a name for metaphor, and investment, etymologically a reference to clothing, participates both in the complex symbolism of early modern dress and in the cloth trade of the period. In this original and wide-ranging book, Judith Anderson studies the functioning of metaphor as a constructive force within language, religious doctrine and politics, literature, rhetoric, and economics during the reigns of the Tudors and early Stuarts. Invoking a provocative metaphorical concept from Andy Clark's version of cognitive science, she construes metaphor itself as a form of scaffolding fundamental to human culture. A more traditional and controversial conception of such scaffolding is known as sublation-Hegel's Aufhebung, or raising,as the philosophers Jacques Derrida and Paul Ricoeur have understood this term. Metaphor is the agent of raising, or sublation, and sublation is inseparable from the productive life of metaphor, as distinct in its death in code or clich. At the same time, metaphor embodies the sense both of partial loss and of continuity, or preservation, also conveyed by the term Aufhebung. Anderson's study is simultaneously critical and historical. History and the theory are shown to be mutually enlightening, as are a wide variety of early modern texts and their specific cultural contexts. From beginning to end, this study touches the present, engaging questions about language, rhetoric, and reading within post-structuralism and neo-cognitivism. It highlights connections between intellectual problems active in our own culture and those evident in the earlier texts, controversies, and crises Anderson analyzes. In this way, the study is bifocal, like metaphor itself. While Anderson's overarching concern is with metaphor as a creative exchange, a source of code-breaking conceptual power, each of her chapters focuses on a different but related issue and cultural sector. Foci include the basic conditions of linguistic meaning in the early modern period, instantiated by Shakespeare's plays and related to modern theories of metaphor; the role of metaphor in the words of eucharistic institution under Archbishop Cranmer; the play of metaphor and metonymy in the writings of Luther, Zwingli, and Calvin and in John Donne's Devotions; the manipulation of these two tropes in the politics of the controversy over ecclesiastical vestments and in its treatment by John Foxe; the abuse of figuration in the house of Edmund Spenser's Busirane, where catachresis, an extreme form of metaphor, is the trope du jour; the conception of metaphor in the Roman rhetorics and their legacy in the sixteenth century; and the concept of exchange in the economic writing of Gerrard de Malynes, merchant and metaphorist in the reigns of Elizabeth and James. What emerges at the end of this book is a heightened critical sense of the dynamic of metaphor in cultural history.
Link: http://www.jstor.org/stable/j.ctt13x05b5
1. Renaissance Metaphor and the Dynamic of Cultural Change: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: This book studies the functioning of metaphor in Tudor and early Stuart culture. Accordingly, its chapters treat a range of disciplines, including language, religion, rhetoric, politics, literature, and economics. Also and inevitably, it touches the present, raising questions about the position of language and rhetoric within post-structuralism and neo-cognitivism and doing so in a way that highlights the connection between intellectual problems active in our own culture and those manifested in the sixteenth- and seventeenth-century texts, controversies, and crises that I discuss.
Translating Investmentsis thus conceived as simultaneously a critical and a historical study.
4. Donne’s Tropic Awareness: from:
Translating Investments: Metaphor and the Dynamics of Cultural Change in Tudor-Stuart England
Abstract: To ask in what ways and to what extent John Donne might have been aware of the dazzling tropes he used would seem a question whose answer is self-evident. Historically, however, this is a real question, and one bearing on faith and ideology. To take an obvious instance, the correspondences invoked so often in Donne’s writing are to us metaphoric fiction, but as extensions of a single, celestial power, hence valid and real parallels, they presumably meant more for Donne and his immediate audience, even in their more skeptical moments. They assume the familiar centered universe organized hierarchically from low
The Hermeneutics of Revelation from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marion Jean-Luc
Abstract: Rk: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricœur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regards to the phenomenology of God. One question that I would like to put to you, Jean-Luc, and which, in fact, I have put in a more
The Philosophy of Art and Politics from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marcuse Herbert
Abstract: Rk: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily aesthetic questions in your recent works. How would you explain or justify this turn?
Against Omnipotence: from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) KAVANAGH LIAM
Abstract: Liam kavanagh: The very title of the conference series which has brought us together today, namely, “Religion and Postmodernism,” raises the question of the possibility of a productive exchange between religious and philosophical narratives. What benefits do you think might follow for religious discourse from bringing philosophically orientated perspectives to bear on the reading of Scripture? Similarly, what benefits do you think might follow for philosophy from direct exposure to and engagement with religious texts?
Between Selves and Others from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) TEIGAS DEMETRIUS
Abstract: Demetrius teigas: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on the diacritical hermeneutics you propose in your recent trilogy. Such an effort, in my opinion, could fill in a gap felt daily in our present historical conditions, where we witness countless exclusions of the
otherin terror and suffering. Although you distinguish clearly your proposal for a diacritical hermeneutics from both Gadamerian and radical hermeneutics, it is not evident what exactly you
Between Being and God from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) O’MURCHADHA FELIX
Abstract: Felix o’murchadha: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please trace the development of this theme in your philosophical joumey from
Poétique du Possible[The Poetics of the Possible] toThe God Who May BeandStrangers, Gods and Monsters?
Theorizing the Gift from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) MANOLOPOULOS MARK
Abstract: Rk: They did avoid the question. In Derrida’s case, that is logical, because he will always—reasonably for a deconstructionist—try to avoid tying the messianicity of the gift to any messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for him not
The Hermeneutics of Revelation from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marion Jean-Luc
Abstract: Rk: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricœur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regards to the phenomenology of God. One question that I would like to put to you, Jean-Luc, and which, in fact, I have put in a more
The Philosophy of Art and Politics from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marcuse Herbert
Abstract: Rk: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily aesthetic questions in your recent works. How would you explain or justify this turn?
Against Omnipotence: from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) KAVANAGH LIAM
Abstract: Liam kavanagh: The very title of the conference series which has brought us together today, namely, “Religion and Postmodernism,” raises the question of the possibility of a productive exchange between religious and philosophical narratives. What benefits do you think might follow for religious discourse from bringing philosophically orientated perspectives to bear on the reading of Scripture? Similarly, what benefits do you think might follow for philosophy from direct exposure to and engagement with religious texts?
Between Selves and Others from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) TEIGAS DEMETRIUS
Abstract: Demetrius teigas: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on the diacritical hermeneutics you propose in your recent trilogy. Such an effort, in my opinion, could fill in a gap felt daily in our present historical conditions, where we witness countless exclusions of the
otherin terror and suffering. Although you distinguish clearly your proposal for a diacritical hermeneutics from both Gadamerian and radical hermeneutics, it is not evident what exactly you
Between Being and God from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) O’MURCHADHA FELIX
Abstract: Felix o’murchadha: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please trace the development of this theme in your philosophical joumey from
Poétique du Possible[The Poetics of the Possible] toThe God Who May BeandStrangers, Gods and Monsters?
Theorizing the Gift from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) MANOLOPOULOS MARK
Abstract: Rk: They did avoid the question. In Derrida’s case, that is logical, because he will always—reasonably for a deconstructionist—try to avoid tying the messianicity of the gift to any messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for him not
The Hermeneutics of Revelation from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marion Jean-Luc
Abstract: Rk: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricœur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regards to the phenomenology of God. One question that I would like to put to you, Jean-Luc, and which, in fact, I have put in a more
The Philosophy of Art and Politics from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marcuse Herbert
Abstract: Rk: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily aesthetic questions in your recent works. How would you explain or justify this turn?
Against Omnipotence: from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) KAVANAGH LIAM
Abstract: Liam kavanagh: The very title of the conference series which has brought us together today, namely, “Religion and Postmodernism,” raises the question of the possibility of a productive exchange between religious and philosophical narratives. What benefits do you think might follow for religious discourse from bringing philosophically orientated perspectives to bear on the reading of Scripture? Similarly, what benefits do you think might follow for philosophy from direct exposure to and engagement with religious texts?
Between Selves and Others from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) TEIGAS DEMETRIUS
Abstract: Demetrius teigas: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on the diacritical hermeneutics you propose in your recent trilogy. Such an effort, in my opinion, could fill in a gap felt daily in our present historical conditions, where we witness countless exclusions of the
otherin terror and suffering. Although you distinguish clearly your proposal for a diacritical hermeneutics from both Gadamerian and radical hermeneutics, it is not evident what exactly you
Between Being and God from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) O’MURCHADHA FELIX
Abstract: Felix o’murchadha: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please trace the development of this theme in your philosophical joumey from
Poétique du Possible[The Poetics of the Possible] toThe God Who May BeandStrangers, Gods and Monsters?
Theorizing the Gift from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) MANOLOPOULOS MARK
Abstract: Rk: They did avoid the question. In Derrida’s case, that is logical, because he will always—reasonably for a deconstructionist—try to avoid tying the messianicity of the gift to any messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for him not
The Hermeneutics of Revelation from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marion Jean-Luc
Abstract: Rk: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricœur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regards to the phenomenology of God. One question that I would like to put to you, Jean-Luc, and which, in fact, I have put in a more
The Philosophy of Art and Politics from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marcuse Herbert
Abstract: Rk: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily aesthetic questions in your recent works. How would you explain or justify this turn?
Against Omnipotence: from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) KAVANAGH LIAM
Abstract: Liam kavanagh: The very title of the conference series which has brought us together today, namely, “Religion and Postmodernism,” raises the question of the possibility of a productive exchange between religious and philosophical narratives. What benefits do you think might follow for religious discourse from bringing philosophically orientated perspectives to bear on the reading of Scripture? Similarly, what benefits do you think might follow for philosophy from direct exposure to and engagement with religious texts?
Between Selves and Others from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) TEIGAS DEMETRIUS
Abstract: Demetrius teigas: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on the diacritical hermeneutics you propose in your recent trilogy. Such an effort, in my opinion, could fill in a gap felt daily in our present historical conditions, where we witness countless exclusions of the
otherin terror and suffering. Although you distinguish clearly your proposal for a diacritical hermeneutics from both Gadamerian and radical hermeneutics, it is not evident what exactly you
Between Being and God from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) O’MURCHADHA FELIX
Abstract: Felix o’murchadha: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please trace the development of this theme in your philosophical joumey from
Poétique du Possible[The Poetics of the Possible] toThe God Who May BeandStrangers, Gods and Monsters?
Theorizing the Gift from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) MANOLOPOULOS MARK
Abstract: Rk: They did avoid the question. In Derrida’s case, that is logical, because he will always—reasonably for a deconstructionist—try to avoid tying the messianicity of the gift to any messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for him not
The Hermeneutics of Revelation from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marion Jean-Luc
Abstract: Rk: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricœur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regards to the phenomenology of God. One question that I would like to put to you, Jean-Luc, and which, in fact, I have put in a more
The Philosophy of Art and Politics from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) Marcuse Herbert
Abstract: Rk: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily aesthetic questions in your recent works. How would you explain or justify this turn?
Against Omnipotence: from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) KAVANAGH LIAM
Abstract: Liam kavanagh: The very title of the conference series which has brought us together today, namely, “Religion and Postmodernism,” raises the question of the possibility of a productive exchange between religious and philosophical narratives. What benefits do you think might follow for religious discourse from bringing philosophically orientated perspectives to bear on the reading of Scripture? Similarly, what benefits do you think might follow for philosophy from direct exposure to and engagement with religious texts?
Between Selves and Others from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) TEIGAS DEMETRIUS
Abstract: Demetrius teigas: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on the diacritical hermeneutics you propose in your recent trilogy. Such an effort, in my opinion, could fill in a gap felt daily in our present historical conditions, where we witness countless exclusions of the
otherin terror and suffering. Although you distinguish clearly your proposal for a diacritical hermeneutics from both Gadamerian and radical hermeneutics, it is not evident what exactly you
Between Being and God from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) O’MURCHADHA FELIX
Abstract: Felix o’murchadha: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please trace the development of this theme in your philosophical joumey from
Poétique du Possible[The Poetics of the Possible] toThe God Who May BeandStrangers, Gods and Monsters?
Theorizing the Gift from:
Debates in Continental Philosophy: Conversations with Contemporary Thinkers
Author(s) MANOLOPOULOS MARK
Abstract: Rk: They did avoid the question. In Derrida’s case, that is logical, because he will always—reasonably for a deconstructionist—try to avoid tying the messianicity of the gift to any messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for him not
Introduction from:
God's Mirror: Renewal and Engagement in French Catholic Intellectual Culture in the Mid-Twentieth Century
Author(s) Garfitt Toby
Abstract: The “existential” register unites what might only be seen as irreconcilable: the theological aesthetics of Catholic theologian Hans Urs von Balthasar and the “philosophy of the concrete” espoused by the Jewish-born agnostic philosopher Jean Wahl. Writing nearly thirty years apart in this instance, roughly at the beginning and the end of the period under study here, Wahl and Balthasar nevertheless emerge as particularly useful interpretive “signs” of Catholic intellectual culture
in transitionin mid-twentieth-century France in their respective encounters with the question of human existence.
TRANSFIGURED NIGHT: from:
Scrolls of Love: Ruth and the Song of Songs
Author(s) Kates Judith A.
Abstract: Unlike the skepticism they brought to other
megillot(scrolls) such as Esther and the Song of Songs, the rabbis never questioned the sacredness of the book of Ruth. Without a doubt, as the Talmudic phrase would have it, this text was,n—that is, spoken by means of the breath or by the spirit of holiness. The Talmud also ascribes its authorship to the prophet Samuel, who is understood to have written it in order to explain the ancestry of David (b. Baba Batra 14b).əʾemra bəruaḥ hakodesh
READING THE SONG ICONOGRAPHICALLY from:
Scrolls of Love: Ruth and the Song of Songs
Author(s) Davis Ellen F.
Abstract: Among the most important questions for biblical interpreters to ask is the question of genre:
As whatare we to read this text? In the modern period, it was Hermann Gunkel who brought that question to the fore. As he demonstrated, the issue confronts us as soon as the opening pages of Genesis.¹ Do we read this as history (cum science) or as myth, as something that happened at a certain time—history, or as (citing the description of myth offered by the Roman historian Sallust) “something that happens over and over again”?
THE FEMALE VOICE: from:
Scrolls of Love: Ruth and the Song of Songs
Author(s) Fassler Margot
Abstract: Hildegard of Bingen was deeply engaged with Scripture, and one of the ways to understand her thought is by tracing her treatment of particular figures from the Bible or especially important passages from favored sections of the text. How did she organize her commentaries—written, visual, and sonic? How did she take the common coin of theological understanding and turn it into a practiced, embodied knowing within communal action? These are the questions addressed here, and they are grappled with by focusing primarily upon this theologian/composer/poet’s treatment of the Song of Songs.¹ Hildegard knew the book as a source of
CHAPTER 4 Memoirs and Meaning from:
Believing Scholars: Ten Catholic Intellectuals
Author(s) CONWAY JILL KER
Abstract: It is a great honor and pleasure to participate in this historic award. When the invitation came I realized how grateful I was to be asked to reflect on the way my Catholic faith had affected my scholarly life. I had never before given the question the sustained attention it clearly warranted. So I am in your debt for an important stimulus to reflection.
CHAPTER 4 Memoirs and Meaning from:
Believing Scholars: Ten Catholic Intellectuals
Author(s) CONWAY JILL KER
Abstract: It is a great honor and pleasure to participate in this historic award. When the invitation came I realized how grateful I was to be asked to reflect on the way my Catholic faith had affected my scholarly life. I had never before given the question the sustained attention it clearly warranted. So I am in your debt for an important stimulus to reflection.
Book Title: The Experience of God: A Postmodern Response- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: The book provides a series of approaches to the ancient question of whether and how God is a matter of experience,or, alternately, to what extent the notion of experience can be true to itself if it does not include God. On the one hand, it seems impossible to experience God: the deity does not offer Himself to sense experience. On the other hand, there have been mystics who have claimed to have encountered God. The essays in this collection seek to explore the topic again, drawing insights from phenomenology, theology, literature, and feminism. Throughout, this stimulating collection maintains a strong connection with concrete rather than abstract approaches to God.The contributors: Michael F. Andrews, Jeffrey Bloechl, John D. Caputo, Kristine Culp, Kevin Hart, Kevin L. Hughes, Jean-Yves Lacoste, Crystal Lucky, Renee McKenzie, Kim Paffenroth, Michael Purcell, Michael J. Scanlon, O.S.A., James K. A. Smith. Kevin Hart is Notre Dame Professor of English and Concurrent Professor of Philosophy at the University of Notre Dame; among his many books are The Trespass of the Sign: Deconstruction, Theology, and Philosophy (Fordham), and The Dark Gaze: Maurice Blanchot and the Sacred. His most recent collection of poems is Flame Tree: Selected Poems. Barbara Wall is Special Assistant to the President for Mission Effectiveness and Associate Professor of Philosophy at Villanova University. She is co-editor of The Journal of Catholic Social Thought and The Journal of Peace and Justice Studies.
Link: http://www.jstor.org/stable/j.ctt13x06gq
7 Liturgy and Coaffection from:
The Experience of God: A Postmodern Response
Author(s) Kosky Jeffrey L.
Abstract: When we pray, what is this “we” that prays? To answer this question, I will take on three tasks: (1) spelling out the phenomenal reality of the “we” or the “with” by evoking two accepted understandings of these notions; (2) describing the liturgy (or what people do
coram Deo) as an experience that knows neither “subject” nor “object”; (3) and examining the extent to which the “we” of the liturgy is that of a coaffective experience, that is, the “we” of aMitbefindlichkeit.
12 The Twilight of the Idols and the Night of the Senses from:
The Experience of God: A Postmodern Response
Author(s) BLOECHL JEFFREY
Abstract: The question of experience of God may be taken to respond to the thought that experience of God has become questionable. Heard in this way, the question summons the idea that what we call “God” is in fact not God, whether this is taken to mean simply that there is no God or that God is somehow other or more than what we say. The fact that the experience of God can be the theme of questioning and inquiry thus informs us that reflection on the experience of God is always accompanied by doubt, whether this doubt is only the
Book Title: Political Theologies: Public Religions in a Post-Secular World- Publisher: Fordham University Press
Author(s): SULLIVAN LAWRENCE E.
Abstract: What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism-has discovered, indeed, that secularization may never have taken place at all.With the return of the religious,in all aspects of contemporary social, political, and religious life, the question of political theology-of the relation between politicaland religiousdomains-takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines-philosophy, political theory, anthropology, classics, and religious studies-seek to take the full measure of this question in today's world. This book begins with the place of the gods in the Greek polis, then moves through Augustine's two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and Bush's God talk.The volume includes a historic discussion between Jrgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerningthe prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.
Link: http://www.jstor.org/stable/j.ctt13x06k8
Introduction: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: What has happened to “religion” in its present and increasingly public manifestation, propelled by global media, economic markets, and foreign policies as much as by resistance to them? How should we understand the worldwide tendencies toward the simultaneous homogenization
andpluralization of our social and cultural practices, that is to say, of our individual and shared forms and ways of life? To answer these questions, we must interrogate a complex and shifting semantic, axiological, and imaginative archive, whose historical origins and modern disseminations have pragmatic ramifications for burning contemporary issues of the political (le politique) and politics (la politique), of
Critique, Coercion, and Sacred Life in Benjamin’s “Critique of Violence” from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Butler Judith
Abstract: I would like to take up the question of violence, more specifically, the question of what a critique of violence might be. What meaning does the term
critiquetake on when it becomes a critique of violence? A critique of violence is an inquiry into the conditions for violence, but it is also an interrogation of how violence is circumscribed in advance by the questions we pose of it. What is violence, then, such that we can pose this question of it, and do we not need to know how to handle this question before we ask, as we must,
Levinas, Spinoza, and the Theologico-Political Meaning of Scripture from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: At intervals of about ten years, Levinas devoted articles to Spinoza.¹ At first glance, these readings stand out for their critical, indeed, polemical tone. In his 1955 “The Case of Spinoza” Levinas accepts Jacob Gordin’s summary verdict: “Spinoza was guilty of betrayal [
il existe une trahison de Spinoza]¹ (108 / 155–56). Indeed, in this text we find an even more startling hypothesis, that, by “proposing that Spinoza’s trial be reopened,” Israel’s founding father, David Ben-Gurion, was, Levinas surmises, “seeking to question—more effectively than the missionaries installed in Israel—the great certainty of our history; which ultimately, for Mr.
On the Relations Between the Secular Liberal State and Religion from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Nguyen Anh
Abstract: The suggested theme for our discussion today is reminiscent of a question that Ernst Wolfgang Böckenförde, in the mid-1960s, succinctly put as follows: Is the liberal secular state nourished by normative preconditions that it cannot itself guarantee?¹ The question expresses doubt that the democratic constitutional state can renew the normative preconditions of its existence out of its own resources. It also voices the conjecture that the state is dependent upon autochthonous conceptual or religious traditions—in any case, collectively binding ethical traditions. Were the doubt substantiated and the conjecture proven true, the state would find itself in trouble, for it
Religion, Liberal Democracy, and Citizenship from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Mouffe Chantal
Abstract: Contrary to what many liberals had predicted, instead of becoming obsolete thanks to the development of “post conventional identities” and the increasing role of rationality in human behavior, religious forms of identification currently play a growing role in many societies. Yet the question of what should be the place of the church in a liberal democracy is a burning issue in several of the new Eastern European democracies. It seems, therefore, that the old controversy about the relationship between religion and politics, far from being on the wane, is again on the agenda.
How to Recognize a Muslim When You See One: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Valenta Markha G.
Abstract: The problem is not the veil itself. For more than a thousand years, Muslims, Christians, and Jews engaged each other (and before them Persians, Greeks, and Romans) without its becoming an issue. Only an odd hundred years ago, in the second decade of Europe’s colonization of the Islamic worlds, did this simple piece of cloth on a woman’s head become a primary site of attack and counterattack. Since then, the veil has been an astoundingly pregnant source of social, political, religious, and judicial conflict. The question is: Why?
Mysticism and the Foundation of the Open Society: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Schott Nils F.
Abstract: In his 1920 Oxford lecture “The Possible and the Real” (published in 1934 in
La Pensée et le mouvant, rather unhappily translated asThe Creative Mind¹), Bergson returns to a question of method: the importance of the position of problems in philosophy. Solutions, or answers to problems, are implied in the way in which problems are stated; they are their empirical results. It is critical, then, to avoid the danger of the confusion resulting from “badly put or badly analyzed problems.” Philosophy, or at least its significance, stands or falls with the problems it is capable of setting up. Among
Book Title: Political Theologies: Public Religions in a Post-Secular World- Publisher: Fordham University Press
Author(s): SULLIVAN LAWRENCE E.
Abstract: What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism-has discovered, indeed, that secularization may never have taken place at all.With the return of the religious,in all aspects of contemporary social, political, and religious life, the question of political theology-of the relation between politicaland religiousdomains-takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines-philosophy, political theory, anthropology, classics, and religious studies-seek to take the full measure of this question in today's world. This book begins with the place of the gods in the Greek polis, then moves through Augustine's two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and Bush's God talk.The volume includes a historic discussion between Jrgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerningthe prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.
Link: http://www.jstor.org/stable/j.ctt13x06k8
Introduction: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: What has happened to “religion” in its present and increasingly public manifestation, propelled by global media, economic markets, and foreign policies as much as by resistance to them? How should we understand the worldwide tendencies toward the simultaneous homogenization
andpluralization of our social and cultural practices, that is to say, of our individual and shared forms and ways of life? To answer these questions, we must interrogate a complex and shifting semantic, axiological, and imaginative archive, whose historical origins and modern disseminations have pragmatic ramifications for burning contemporary issues of the political (le politique) and politics (la politique), of
Critique, Coercion, and Sacred Life in Benjamin’s “Critique of Violence” from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Butler Judith
Abstract: I would like to take up the question of violence, more specifically, the question of what a critique of violence might be. What meaning does the term
critiquetake on when it becomes a critique of violence? A critique of violence is an inquiry into the conditions for violence, but it is also an interrogation of how violence is circumscribed in advance by the questions we pose of it. What is violence, then, such that we can pose this question of it, and do we not need to know how to handle this question before we ask, as we must,
Levinas, Spinoza, and the Theologico-Political Meaning of Scripture from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: At intervals of about ten years, Levinas devoted articles to Spinoza.¹ At first glance, these readings stand out for their critical, indeed, polemical tone. In his 1955 “The Case of Spinoza” Levinas accepts Jacob Gordin’s summary verdict: “Spinoza was guilty of betrayal [
il existe une trahison de Spinoza]¹ (108 / 155–56). Indeed, in this text we find an even more startling hypothesis, that, by “proposing that Spinoza’s trial be reopened,” Israel’s founding father, David Ben-Gurion, was, Levinas surmises, “seeking to question—more effectively than the missionaries installed in Israel—the great certainty of our history; which ultimately, for Mr.
On the Relations Between the Secular Liberal State and Religion from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Nguyen Anh
Abstract: The suggested theme for our discussion today is reminiscent of a question that Ernst Wolfgang Böckenförde, in the mid-1960s, succinctly put as follows: Is the liberal secular state nourished by normative preconditions that it cannot itself guarantee?¹ The question expresses doubt that the democratic constitutional state can renew the normative preconditions of its existence out of its own resources. It also voices the conjecture that the state is dependent upon autochthonous conceptual or religious traditions—in any case, collectively binding ethical traditions. Were the doubt substantiated and the conjecture proven true, the state would find itself in trouble, for it
Religion, Liberal Democracy, and Citizenship from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Mouffe Chantal
Abstract: Contrary to what many liberals had predicted, instead of becoming obsolete thanks to the development of “post conventional identities” and the increasing role of rationality in human behavior, religious forms of identification currently play a growing role in many societies. Yet the question of what should be the place of the church in a liberal democracy is a burning issue in several of the new Eastern European democracies. It seems, therefore, that the old controversy about the relationship between religion and politics, far from being on the wane, is again on the agenda.
How to Recognize a Muslim When You See One: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Valenta Markha G.
Abstract: The problem is not the veil itself. For more than a thousand years, Muslims, Christians, and Jews engaged each other (and before them Persians, Greeks, and Romans) without its becoming an issue. Only an odd hundred years ago, in the second decade of Europe’s colonization of the Islamic worlds, did this simple piece of cloth on a woman’s head become a primary site of attack and counterattack. Since then, the veil has been an astoundingly pregnant source of social, political, religious, and judicial conflict. The question is: Why?
Mysticism and the Foundation of the Open Society: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Schott Nils F.
Abstract: In his 1920 Oxford lecture “The Possible and the Real” (published in 1934 in
La Pensée et le mouvant, rather unhappily translated asThe Creative Mind¹), Bergson returns to a question of method: the importance of the position of problems in philosophy. Solutions, or answers to problems, are implied in the way in which problems are stated; they are their empirical results. It is critical, then, to avoid the danger of the confusion resulting from “badly put or badly analyzed problems.” Philosophy, or at least its significance, stands or falls with the problems it is capable of setting up. Among
Book Title: Political Theologies: Public Religions in a Post-Secular World- Publisher: Fordham University Press
Author(s): SULLIVAN LAWRENCE E.
Abstract: What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism-has discovered, indeed, that secularization may never have taken place at all.With the return of the religious,in all aspects of contemporary social, political, and religious life, the question of political theology-of the relation between politicaland religiousdomains-takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines-philosophy, political theory, anthropology, classics, and religious studies-seek to take the full measure of this question in today's world. This book begins with the place of the gods in the Greek polis, then moves through Augustine's two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and Bush's God talk.The volume includes a historic discussion between Jrgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerningthe prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.
Link: http://www.jstor.org/stable/j.ctt13x06k8
Introduction: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: What has happened to “religion” in its present and increasingly public manifestation, propelled by global media, economic markets, and foreign policies as much as by resistance to them? How should we understand the worldwide tendencies toward the simultaneous homogenization
andpluralization of our social and cultural practices, that is to say, of our individual and shared forms and ways of life? To answer these questions, we must interrogate a complex and shifting semantic, axiological, and imaginative archive, whose historical origins and modern disseminations have pragmatic ramifications for burning contemporary issues of the political (le politique) and politics (la politique), of
Critique, Coercion, and Sacred Life in Benjamin’s “Critique of Violence” from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Butler Judith
Abstract: I would like to take up the question of violence, more specifically, the question of what a critique of violence might be. What meaning does the term
critiquetake on when it becomes a critique of violence? A critique of violence is an inquiry into the conditions for violence, but it is also an interrogation of how violence is circumscribed in advance by the questions we pose of it. What is violence, then, such that we can pose this question of it, and do we not need to know how to handle this question before we ask, as we must,
Levinas, Spinoza, and the Theologico-Political Meaning of Scripture from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) de Vries Hent
Abstract: At intervals of about ten years, Levinas devoted articles to Spinoza.¹ At first glance, these readings stand out for their critical, indeed, polemical tone. In his 1955 “The Case of Spinoza” Levinas accepts Jacob Gordin’s summary verdict: “Spinoza was guilty of betrayal [
il existe une trahison de Spinoza]¹ (108 / 155–56). Indeed, in this text we find an even more startling hypothesis, that, by “proposing that Spinoza’s trial be reopened,” Israel’s founding father, David Ben-Gurion, was, Levinas surmises, “seeking to question—more effectively than the missionaries installed in Israel—the great certainty of our history; which ultimately, for Mr.
On the Relations Between the Secular Liberal State and Religion from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Nguyen Anh
Abstract: The suggested theme for our discussion today is reminiscent of a question that Ernst Wolfgang Böckenförde, in the mid-1960s, succinctly put as follows: Is the liberal secular state nourished by normative preconditions that it cannot itself guarantee?¹ The question expresses doubt that the democratic constitutional state can renew the normative preconditions of its existence out of its own resources. It also voices the conjecture that the state is dependent upon autochthonous conceptual or religious traditions—in any case, collectively binding ethical traditions. Were the doubt substantiated and the conjecture proven true, the state would find itself in trouble, for it
Religion, Liberal Democracy, and Citizenship from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Mouffe Chantal
Abstract: Contrary to what many liberals had predicted, instead of becoming obsolete thanks to the development of “post conventional identities” and the increasing role of rationality in human behavior, religious forms of identification currently play a growing role in many societies. Yet the question of what should be the place of the church in a liberal democracy is a burning issue in several of the new Eastern European democracies. It seems, therefore, that the old controversy about the relationship between religion and politics, far from being on the wane, is again on the agenda.
How to Recognize a Muslim When You See One: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Valenta Markha G.
Abstract: The problem is not the veil itself. For more than a thousand years, Muslims, Christians, and Jews engaged each other (and before them Persians, Greeks, and Romans) without its becoming an issue. Only an odd hundred years ago, in the second decade of Europe’s colonization of the Islamic worlds, did this simple piece of cloth on a woman’s head become a primary site of attack and counterattack. Since then, the veil has been an astoundingly pregnant source of social, political, religious, and judicial conflict. The question is: Why?
Mysticism and the Foundation of the Open Society: from:
Political Theologies: Public Religions in a Post-Secular World
Author(s) Schott Nils F.
Abstract: In his 1920 Oxford lecture “The Possible and the Real” (published in 1934 in
La Pensée et le mouvant, rather unhappily translated asThe Creative Mind¹), Bergson returns to a question of method: the importance of the position of problems in philosophy. Solutions, or answers to problems, are implied in the way in which problems are stated; they are their empirical results. It is critical, then, to avoid the danger of the confusion resulting from “badly put or badly analyzed problems.” Philosophy, or at least its significance, stands or falls with the problems it is capable of setting up. Among
Introduction: from:
Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims
Author(s) Heft James L.
Abstract: Jaroslav Pelikan, the well-known Yale historian of Christian doctrine, worried whether his grandchildren would have a religious tradition to reject. So pervasive did he consider the acidic effects of modern Western culture on religion that he feared that communities of faith would, over the coming generation or two, simply dissolve. Historians are rarely given to apocalyptic prediction; rather, they typically warn us about repeating the history from which we have never learned. But Pelikan has not been the only person who has worried about religion’s future in the West. Religious leaders and sociologists and theologians have been asking similar questions:
Journeys of Faith: from:
Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims
Author(s) Ammerman Nancy
Abstract: The questions raised by this conference are both professional and personal for me. As a sociologist, the social changes of the last forty years have provided ample fodder for research, and I’ll attempt to tell you some of the things I think we’ve discovered in the process. But as a parent of a daughter born in 1980, I also stand before you with many of the same concerns that I suspect brought some of you here. Will our children have a faith to guide them? Will they be able to leave behind the chains and fears and dysfunctionalities of some
The “Interior” Lives of American College Students: from:
Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims
Author(s) Lindholm Jennifer A.
Abstract: These were the life questions noted most frequently by the undergraduate students we interviewed recently as they reflected on what are currently the most salient “spiritual” issues in their lives. Indeed, for traditional-age college students, the undergraduate
Making Safe Space for Questioning for Young American Muslims from:
Passing on the Faith: Transforming Traditions for the Next Generation of Jews, Christians, and Muslims
Author(s) Quraishi Amira
Abstract: I chose to speak today of making safe space for young Muslims with questions because the two organizations I studied were frequently described as programs that specifically address a need to think critically about Islam in an American context. The mission statement of one of these organizations, the Muslim Youth Camp (MYC), explains that it
Book Title: Vladimir Jankelevitch: The Time of Forgiveness- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Vladimir Jankelevitch: The Time of Forgiveness traces the reflections of the French philosopher and musicologist Vladimir Jankelevitch on the conditions and temporality of forgiveness in relation to creation, history, and memory. The author demonstrates the influence of Jewish and Christian thought on Jankelevitch's philosophy and compares his ideas about the gift character of forgiveness, the role of retributive emotions in conceptions of justice, and the limits of reason with those of Aristotle, Butler, Kant, Kierkegaard, Nietzsche, Scheler, Arendt, Derrida, Levinas, and Ricoeur. The Shoah was the pivotal historical event in Jankelevitch's life. As this book shows, Jankelevitch's question "Is forgiveness possible as a response to evil?" remains a potent philosophical conundrum today. Paradoxically, for Jankelevitch, evil is both the impetus and the obstacle to forgiveness.
Link: http://www.jstor.org/stable/j.ctt13x06pt
8 What Remains from:
Vladimir Jankelevitch: The Time of Forgiveness
Abstract: What remains of the offense after forgiveness, and what remains of the past? John Caputo succinctly captures the tension inherent in this question when he asks:
Book Title: Vladimir Jankelevitch: The Time of Forgiveness- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Vladimir Jankelevitch: The Time of Forgiveness traces the reflections of the French philosopher and musicologist Vladimir Jankelevitch on the conditions and temporality of forgiveness in relation to creation, history, and memory. The author demonstrates the influence of Jewish and Christian thought on Jankelevitch's philosophy and compares his ideas about the gift character of forgiveness, the role of retributive emotions in conceptions of justice, and the limits of reason with those of Aristotle, Butler, Kant, Kierkegaard, Nietzsche, Scheler, Arendt, Derrida, Levinas, and Ricoeur. The Shoah was the pivotal historical event in Jankelevitch's life. As this book shows, Jankelevitch's question "Is forgiveness possible as a response to evil?" remains a potent philosophical conundrum today. Paradoxically, for Jankelevitch, evil is both the impetus and the obstacle to forgiveness.
Link: http://www.jstor.org/stable/j.ctt13x06pt
8 What Remains from:
Vladimir Jankelevitch: The Time of Forgiveness
Abstract: What remains of the offense after forgiveness, and what remains of the past? John Caputo succinctly captures the tension inherent in this question when he asks:
Book Title: Vladimir Jankelevitch: The Time of Forgiveness- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Vladimir Jankelevitch: The Time of Forgiveness traces the reflections of the French philosopher and musicologist Vladimir Jankelevitch on the conditions and temporality of forgiveness in relation to creation, history, and memory. The author demonstrates the influence of Jewish and Christian thought on Jankelevitch's philosophy and compares his ideas about the gift character of forgiveness, the role of retributive emotions in conceptions of justice, and the limits of reason with those of Aristotle, Butler, Kant, Kierkegaard, Nietzsche, Scheler, Arendt, Derrida, Levinas, and Ricoeur. The Shoah was the pivotal historical event in Jankelevitch's life. As this book shows, Jankelevitch's question "Is forgiveness possible as a response to evil?" remains a potent philosophical conundrum today. Paradoxically, for Jankelevitch, evil is both the impetus and the obstacle to forgiveness.
Link: http://www.jstor.org/stable/j.ctt13x06pt
8 What Remains from:
Vladimir Jankelevitch: The Time of Forgiveness
Abstract: What remains of the offense after forgiveness, and what remains of the past? John Caputo succinctly captures the tension inherent in this question when he asks:
Book Title: Vladimir Jankelevitch: The Time of Forgiveness- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Vladimir Jankelevitch: The Time of Forgiveness traces the reflections of the French philosopher and musicologist Vladimir Jankelevitch on the conditions and temporality of forgiveness in relation to creation, history, and memory. The author demonstrates the influence of Jewish and Christian thought on Jankelevitch's philosophy and compares his ideas about the gift character of forgiveness, the role of retributive emotions in conceptions of justice, and the limits of reason with those of Aristotle, Butler, Kant, Kierkegaard, Nietzsche, Scheler, Arendt, Derrida, Levinas, and Ricoeur. The Shoah was the pivotal historical event in Jankelevitch's life. As this book shows, Jankelevitch's question "Is forgiveness possible as a response to evil?" remains a potent philosophical conundrum today. Paradoxically, for Jankelevitch, evil is both the impetus and the obstacle to forgiveness.
Link: http://www.jstor.org/stable/j.ctt13x06pt
8 What Remains from:
Vladimir Jankelevitch: The Time of Forgiveness
Abstract: What remains of the offense after forgiveness, and what remains of the past? John Caputo succinctly captures the tension inherent in this question when he asks:
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Toward a Fourth Reduction? from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MANOUSSAKIS JOHN PANTELEIMON
Abstract: In this essay we attempt a redefining of the phenomenological method as this has been developed mainly through three “reductions”¹ represented by three thinkers whose work advanced phenomenological research in novel ways: Edmund Husserl, Martin Heidegger, and Jean-Luc Marion. Our rehearsal of the phenomenological tradition aims at formulating a set of controversial questions: Is it, perhaps, time for a
fourthreduction that would better serve the sensibilities of the so-called phenomenology of the apparent? And if so, what might be its guiding principles, its ways of operating, its scope and aim? Such a fourth reduction, we believe, would not seek
Kearney’s Wager from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BURKE PATRICK
Abstract: In a 1991 essay, Dominique Janicaud lamented a “turn” in recent French phenomenology “toward the theological,” toward the question of the nature of postmetaphysical divinity. In 1984, Richard Kearney had published
Poétique du Possible: Phénoménologie Herméneutique de la Figuration, in which he had already mapped a new eschatological hermeneutics of God as possibility in critical comparison with Heidegger’s ontological hermeneutics of being asVermögend-Mögende. Kearney continues to situate his own work within this turn, arguing that the dialogue between postmodern philosophy and religion is “one of the most burning intellectual tasks of our time.” InThe God Who May Be,
Divinity and Alterity from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) MURCHADHA FELIX Ó
Abstract: Divinity and alterity have haunted phenomenology since its beginnings. At phenomenology’s margins Rudolf Otto described God as the “wholly other.”¹ This otherness of God and the divinity of otherness came into sharp relief in Husserl’s transcendental phenomenology, where God’s transcendence is bracketed as much as the alterity of the other in the reduction of intentional consciousness.² This is a move replicated in Heidegger’s “reduction,” to use the vocabulary of Marion which is employed in this volume by Kearney and Manoussakis, where the question of God depends on the analytic of
Dasein.³ Arguably in both Husserl and the early Heidegger the
On the God of the Possible from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) BRETON STANISLAS
Abstract: Under a title that captures our attention and puts a question that will not go away, Richard Kearney offers a conception of the divine and of divinity that immediately strikes the reader by its extraordinary youthfulness. For youth, not only in its most current sense, but in its most philosophical as well, could be defined precisely by the two words in his title that open the new perspective to which he summons us:
may be. How should we translate—in a way that allows us to dream, as if finding ourselves on Celtic ground—the “potency to be” indicated by
Hermeneutics of Revelation from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) KEARNEY RICHARD
Abstract: Kearney: There are many similarities between your work, Jean-Luc, and mine: we both owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both engaged ourselves in close dialogue with Levinas, Ricoeur, and Derrida. Given these evident similarities, it would be more fruitful and interesting, it seems to me, if we take a look here into some of the
differencesin our respective positions in regard to the phenomenology of God. One question that I would like to put to you, Jean Luc, and which, in fact, I have put in a more
God: from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Sheppard Christian
Abstract: Tracy: He’s a remarkable philosopher. He reminds me of Blanchot and Sartre in that he has written on narrative and metaphor (and hermeneutics), and he has also written some very fine novels. He is also a remarkable interviewer. He asks questions in order to really understand what someone is thinking, and thus is able to draw them out and get them to say things that perhaps they wouldn’t otherwise. As a
In Place of a Response from:
After God: Richard Kearney and the Religious Turn in Continental Philosophy
Author(s) Manolopoulos Mark
Abstract: Kearney: They did avoid the question. In Derrida’s case that is logical because he will always—reasonably, for a deconstructionist— try to avoid tying the messianicity of the gift to any specific messianism as such, be it Christian, Jewish, Islamic, or any other kind. So it makes sense for
Book Title: Committing the Future to Memory: History, Experience, Trauma- Publisher: Fordham University Press
Author(s): Clift Sarah
Abstract: Whereas historical determinacy conceives the past as a complex and unstable network of causalities, this book asks how history can be related to a more radical future. To pose that question, it does not reject determinacy outright but rather seeks to explore how it works. In examining what it means to be "determined" by history, it also asks what kind of openings there might be in our encounters with history for interruptions, re-readings, and re-writings. Engaging texts spanning multiple genres and several centuries from John Locke to Maurice Blanchot, from Hegel to Benjamin Clift looks at experiences of time that exceed the historical narration of experiences said to have occurred in time. She focuses on the co-existence of multiple temporalities and opens up the quintessentially modern notion of historical succession to other possibilities. The alternatives she draws out include the mediations of language and narration, temporal leaps, oscillations and blockages, and the role played by contingency in representation. She argues that such alternatives compel us to reassess the ways we understand history and identity in a traumatic, or indeed in a post-traumatic, age.
Link: http://www.jstor.org/stable/j.ctt13x07vw
CHAPTER TWO Memory in Theory: from:
Committing the Future to Memory: History, Experience, Trauma
Abstract: As we saw in Chapter 1, one of the achievements of Arendt’s and Benjamin’s critiques of history is to have drawn attention to the ways in which modern history effectively eliminates the dimension of human experience from its discursive structure. The question remains, though, as to how to situate the concept of experience with respect to this devaluation, especially given that one of the single most important innovations of modern philosophy was to have grounded knowledge in experience itself. In short: If modern history all but eliminates experience from its discourse, it is no less the case that the modern
2 Reading Rites: from:
Divine Enticement: Theological Seductions
Abstract: Faith may work to re-enchant if it opens the world as a seductive question, asking after traces, after a particular kind of presence
5 Take and Read: from:
Divine Enticement: Theological Seductions
Abstract: In his analysis of scripturally based faith as an opening of questions rather than a settling of answers, Jacques Ellul declares, with not unmerited irritation, “We must vigorously reject that nasty habit of turning to the Bible for an answer to the banal problems of everyday … or, still worse, the custom of opening the Bible at random to find some providential verse.”¹ It is hard for those of us who love books not to approve immediately of this, to find it disrespectful of a text with such historical and literary weight to treat it as if it were a
Introduction: from:
Technologies of Life and Death: From Cloning to Capital Punishment
Abstract: With advances in technoscience, it becomes increasingly difficult to distinguish nature from culture, the grown from the made. Geneticists can enhance the DNA of almost any living creature, including human beings. Cloning is a reality, no longer just the stuff of science fiction. New genetic engineering and organ transplantation technologies raise legal questions about the ownership of one’s own DNA and one’s own body. Who has the right to reproduce certain DNA, particularly if some DNA (disease resistant) is more desirable than other DNA (disease prone)? In laboratories, we can reproduce most things living and dead. Technologies of reproduction of
SCENE 2 Elastic Madness: from:
Reading Descartes Otherwise: Blind, Mad, Dreamy, and Bad
Abstract: In that madness chapter of the
History of Madness, Foucault advances an insightful point on Descartes’ thought-experiment in question, a passage that anyone who has taken Modern Philosophy 101 would readily recognize, perhaps too quickly.
SCENE 4 Cornered Reflection: from:
Reading Descartes Otherwise: Blind, Mad, Dreamy, and Bad
Abstract: Why “but”? That is the question; explored here is a Cartesian version of those more or less
Book Title: Thinking Through the Imagination: Aesthetics in Human Cognition- Publisher: Fordham University Press
Author(s): Jones Jude
Abstract: Use your imagination! The demand is as important as it is confusing. What is the imagination? What is its value? Where does it come from? And where is it going in a time when even the obscene seems overdone and passe? This book takes up these questions and argues for the centrality of imagination in human cognition. It traces the development of the imagination in Kant's critical philosophy (particularly the Critique of Aesthetic Judgment) and claims that the insights of Kantian aesthetic theory, especially concerning the nature of creativity, common sense, and genius, influenced the development of nineteenth-century American philosophy. The book identifies the central role of the imagination in the philosophy of Peirce, a role often overlooked in analytic treatments of his thought. The final chapters pursue the observation made by Kant and Peirce that imaginative genius is a type of natural gift (ingenium) and must in some way be continuous with the creative force of nature. It makes this final turn by way of contemporary studies of metaphor, embodied cognition, and cognitive neuroscience.
Link: http://www.jstor.org/stable/j.ctt13x0b4g
INTRODUCTION: from:
Terms of the Political: Community, Immunity, Biopolitics
Author(s) LEMM VANESSA
Abstract: Foucault once said that political theory had still not reckoned with the end of sovereign power. In like fashion, one can say that political theory is only just now starting to confront itself and its languages with the consequences caused by the entrance of biology and biological considerations into questions of government. Roberto Esposito is perhaps the contemporary thinker who has gone furthest in questioning the traditional categories of political thought in light of the emergence of biopolitics. In this accessible collection of essays, he presents his own philosophical enterprise in terms of bridging deconstruction with biopolitics. Esposito is perhaps
IMMUNITARY DEMOCRACY from:
Terms of the Political: Community, Immunity, Biopolitics
Abstract: Does the term
communityrefer to democracy? Might it, or is it too profoundly rooted in the conceptual lexicon of the romantic, authoritarian, and racist Right? This question, first posed in the context of American neocommunitarianism, is emerging once again in Europe, above all in France and Italy, as we venture a new thought about community. This question is not only legitimate but in certain ways quite unavoidable at a time when democratic culture is interrogating its own theoretical mandates and its own future. However, this doesn’t change the fact that the question is incorrect in its very formulation, or
NAZISM AND US from:
Terms of the Political: Community, Immunity, Biopolitics
Abstract: 1933–2003. Is it legitimate to turn once again to the question of Nazism seventy years after it took power? The answer, I believe, can only be yes: not just because forgetting Nazism would represent an unbearable offense for its victims but also because, despite an ever increasing body of literature, something about Nazism remains in the dark, something that touches us. What might it be? What links us invisibly to what we point to as the most tragic political catastrophe of our time, and perhaps of all time? My own sense is that this thing that both troubles and
TOTALITARIANISM OR BIOPOLITICS: from:
Terms of the Political: Community, Immunity, Biopolitics
Abstract: Toward a philosophical interpretation of the twentieth century. How should we understand this expression? What meaning should we assign it? We might suggest two different answers to these questions, which are in some ways even contradictory. The first is the classic answer, associated with the great twentieth-century philosophical tradition of Husserl, Heidegger, and Sartre, to mention a few of the most well-known names. This answer calls for a reading of contemporary historical events through an interpretative lens that philosophy itself provides and singles out as the only one capable of grasping its essence. Whether such an interpretive lens is identified
Book Title: Phenomenologies of the Stranger: Between Hostility and Hospitality- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: What is strange? Or better, who is strange? When do we encounter the strange? We encounter strangers when we are not at home: when we are in a foreign land or a foreign part of our own land. From Freud to Lacan to Kristeva to Heidegger, the feeling of strangeness-das Unheimlichkeit-has marked our encounter with the other, even the other within our self. Most philosophical attempts to understand the role of the Stranger, human or transcendent, have been limited to standard epistemological problems of other minds, metaphysical substances, body/soul dualism and related issues of consciousness and cognition. This volume endeavors to take the question of hosting the stranger to the deeper level of embodied imagination and the senses (in the Greek sense of aisthesis). This volume plays host to a number of encounters with the strange. It asks such questions as: How does the embodied imagination relate to the Stranger in terms of hospitality or hostility (given the common root of hostis as both host and enemy)? How do we distinguish between projections of fear or fascination, leading to either violence or welcome? How do humans sensethe dimension of the strange and alien in different religions, arts, and cultures? How do the five physical senses relate to the spiritual senses, especially the famous sixthsense, as portals to an encounter with the Other? Is there a carnal perception of alterity, which would operate at an affective, prereflective, preconscious level? What exactly do embodied imaginariesof hospitality and hostility entail, and how do they operate in language, psychology, and social interrelations (including racism, xenophobia, and scapegoating)? And what, finally, are the topical implications of these questions for an ethics and practice of tolerance and peace?
Link: http://www.jstor.org/stable/j.ctt13x0brs
At the Threshold: from:
Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) SEMONOVITCH KASCHA
Abstract: This volume plays host to a number of texts that serve as “phenomenologies of the stranger.” Who is the stranger? When and how does the stranger appear? And why does the question of the stranger matter so much, to philosophers and non-philosophers alike?
Presentation of Texts from:
Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) SEMONOVITCH KASCHA
Abstract: The texts in this volume play host to a number of encounters with the strange. They ask such questions as: How does the embodied imagination relate to the Stranger in terms of hospitality or hostility (given the common root of
hostisas both host and enemy)? How do we discern between projections of fear or fascination, leading to either violence or welcome? How do humans “sense” the dimension of the strange in each other, in nature, religion and poetry or in the fundamental experience of not being at home in the world—the uncanniness of being or the unconscious? Is
2 Putting Hospitality in Its Place from:
Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) TREANOR BRIAN
Abstract: For the past several decades, continental philosophy has exhibited an ongoing concern with what we might call liminal phenomena, among them friendship, the gift, mourning, responsibility, forgiveness, and hospitality. Of course, to call these “phenomena” already begs the question, or at least a question, the question of whether and to what extent these events actually take place. Thinking in the wake of Jacques Derrida it is impossible to ignore, for example, the excess of the call to forgiveness over the sort of forgiveness that actually takes place in concrete situations. In the case of hospitality, this excess is apparent in
9 Heidegger and the Strangeness of Being from:
Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) RICHARDSON WILLIAM J.
Abstract: It was sheer serendipity that brought us together, but there we were. The original question was innocent enough: “How are we to understand hospitality?” Even when sharpened into “What can phenomenology tell us about welcoming the stranger?” it still seems to intend no harm. But when the “stranger” in question morphs into the “uncanny,” it takes on a weirdness that the uncanny itself suggests. For the layman, the word suggests a feeling of dread or inexplicable strangeness, seeming to have a preternatural cause, as if locked into the present by some ominous and long forgotten past. The formal nature of
12 Being, the Other, the Stranger from:
Phenomenologies of the Stranger: Between Hostility and Hospitality
Author(s) GREISCH JEAN
Abstract: Let me voice a preliminary scruple: What permits us in the first place to affirm that the philosopher necessarily encounters the question of the stranger?
TWO DEWEYʹS DENOTATIVE-EMPIRICAL METHOD: from:
The Human Eros: Eco-ontology and the Aesthetics of Existence
Abstract: In teaching
Experience and Nature, I once had my students do a one-page writing assignment after having read both versions of Dewey’s first chapter, “Experience and Philosophic Method.” The question was, “What is Dewey’s Denotative-Empirical Method?” They were forewarned—did not Dewey himself feel compelled to rewrite the whole first chapter for the second edition?¹ But in reviewing their responses I was reminded of the old story (told in Rumi’sMasnavi) of the blind men and the elephant: the elephant is like a tree trunk, like a snake, like a rope, like a large flat leaf, like a tree trunk,
FIVE THE HUMAN EROS from:
The Human Eros: Eco-ontology and the Aesthetics of Existence
Abstract: I wish here to explore the relation between our desire to exist meaningfully through action and the question that this poses for philosophy. My thesis is simple: We are erotic beings. Our Eros, however, is neither divine nor animal. It is distinctively human: We are beings who seek meaning imaginatively through each other, and the locus of this transformative encounter is the community. This model of human nature contrasts with the dominant view in analytic philosophy of humans as “minds” consisting of “states,” as purely “epistemic subjects” whose primary function is thought to lie in generating propositional claims about the
TEN MOUNTAINS AND RIVERS WITHOUT END: from:
The Human Eros: Eco-ontology and the Aesthetics of Existence
Abstract: In many ways Chinese and Western philosophy offer a series of vivid contrasts going all the way back to their respective origins, so that the very idea of philosophy itself stands in contrast. The West begins with the Greeks and their speculative wonder at nature. The original question for them is: What is the originating principle of nature? This prefigures the central concern of Western philosophy with knowledge and science. The origin of Chinese philosophy focuses upon fundamental questions of political and ethical philosophy. The original question for them is, How can we discovery the Way? These two different origins
Introduction from:
Styles of Piety: Practicing Philosophy after the Death of God
Author(s) Statler Matthew
Abstract: Styles of Pietyexplores questions of value in light of the problem of nihilism articulated in Nietzsche’s pronouncement of the death of God. With the accomplishment of a thoroughly rationalized world, the categories that had promised to give meaning to experience proved untenable. The problem of the irrational appeared to be immanent to reason rather than merely an aberration from its proper functions, the aspirations of philosophy appeared to be inherently contradictory, and its ideals seemed to harbor coercive deceptions and tyrannies. Nevertheless, philosophers since Nietzsche have continued to pursue questions of value; indeed, they have found new avenues to
Introduction from:
Styles of Piety: Practicing Philosophy after the Death of God
Author(s) Statler Matthew
Abstract: Styles of Pietyexplores questions of value in light of the problem of nihilism articulated in Nietzsche’s pronouncement of the death of God. With the accomplishment of a thoroughly rationalized world, the categories that had promised to give meaning to experience proved untenable. The problem of the irrational appeared to be immanent to reason rather than merely an aberration from its proper functions, the aspirations of philosophy appeared to be inherently contradictory, and its ideals seemed to harbor coercive deceptions and tyrannies. Nevertheless, philosophers since Nietzsche have continued to pursue questions of value; indeed, they have found new avenues to
CHAPTER 1 Breakdown: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: “Theory must move among the events,” Machiavelli writes in a 1503 letter to Piero Soderini. Ten years later, he writes to Soderini again: “… that man is fortunate who harmonizes his procedure with his time, but on the contrary he is not fortunate who in his actions is out of harmony with his time and with the type of its affairs.” The question of time, in relation to sovereignty, is one of Machiavelli’s central preoccupations, and it stayed with him throughout his work. As the philosopher Antonio Negri has shown, time and theory move together in Machiavelli’s thought, particularly in
CHAPTER 3 Resistance: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: How to make politics sweet? Natural? Nourishing? Not only for the “good life,” but for
alllife? “How is it possible to ‘politicize’ [what Aristotle refers to as] the ‘natural sweetness’ ofzoē?”² These are among the questions Giorgio Agamben asks in his philosophical critique of sovereignty,Homo Sacer: Sovereign Power and Bare Life.The following chapter explores one, baroque, response to Agamben’s questions, as well as to the question of sovereignty itself, as it has been posed for us so far by the analogy and metaphor logics ofRichard IIandMeasure for Measure. Turning from thetearsand
CHAPTER 4 Transformation: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: Calderón de la Barca’s
Life Is a Dream(La vida es Sueño) (1635) has been described as the “ultimate work of theatrical theology.”¹ Considered one of the most philosophically complex works of the early modern period,Life Is a Dreamnot only raises theological and political questions of power, but it also poses epistemological and ontological challenges to thought, particularly in relation to the increasingly sophisticated representational capacities of baroque theater. Like Suárez, in Jean-François Courtine’s account, and against a long-standing tradition that views the Jesuit playwright as a bastion of Spanish conservatism, Calderón, too, could be viewed as a
CHAPTER 1 Breakdown: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: “Theory must move among the events,” Machiavelli writes in a 1503 letter to Piero Soderini. Ten years later, he writes to Soderini again: “… that man is fortunate who harmonizes his procedure with his time, but on the contrary he is not fortunate who in his actions is out of harmony with his time and with the type of its affairs.” The question of time, in relation to sovereignty, is one of Machiavelli’s central preoccupations, and it stayed with him throughout his work. As the philosopher Antonio Negri has shown, time and theory move together in Machiavelli’s thought, particularly in
CHAPTER 3 Resistance: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: How to make politics sweet? Natural? Nourishing? Not only for the “good life,” but for
alllife? “How is it possible to ‘politicize’ [what Aristotle refers to as] the ‘natural sweetness’ ofzoē?”² These are among the questions Giorgio Agamben asks in his philosophical critique of sovereignty,Homo Sacer: Sovereign Power and Bare Life.The following chapter explores one, baroque, response to Agamben’s questions, as well as to the question of sovereignty itself, as it has been posed for us so far by the analogy and metaphor logics ofRichard IIandMeasure for Measure. Turning from thetearsand
CHAPTER 4 Transformation: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: Calderón de la Barca’s
Life Is a Dream(La vida es Sueño) (1635) has been described as the “ultimate work of theatrical theology.”¹ Considered one of the most philosophically complex works of the early modern period,Life Is a Dreamnot only raises theological and political questions of power, but it also poses epistemological and ontological challenges to thought, particularly in relation to the increasingly sophisticated representational capacities of baroque theater. Like Suárez, in Jean-François Courtine’s account, and against a long-standing tradition that views the Jesuit playwright as a bastion of Spanish conservatism, Calderón, too, could be viewed as a
CHAPTER 1 Breakdown: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: “Theory must move among the events,” Machiavelli writes in a 1503 letter to Piero Soderini. Ten years later, he writes to Soderini again: “… that man is fortunate who harmonizes his procedure with his time, but on the contrary he is not fortunate who in his actions is out of harmony with his time and with the type of its affairs.” The question of time, in relation to sovereignty, is one of Machiavelli’s central preoccupations, and it stayed with him throughout his work. As the philosopher Antonio Negri has shown, time and theory move together in Machiavelli’s thought, particularly in
CHAPTER 3 Resistance: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: How to make politics sweet? Natural? Nourishing? Not only for the “good life,” but for
alllife? “How is it possible to ‘politicize’ [what Aristotle refers to as] the ‘natural sweetness’ ofzoē?”² These are among the questions Giorgio Agamben asks in his philosophical critique of sovereignty,Homo Sacer: Sovereign Power and Bare Life.The following chapter explores one, baroque, response to Agamben’s questions, as well as to the question of sovereignty itself, as it has been posed for us so far by the analogy and metaphor logics ofRichard IIandMeasure for Measure. Turning from thetearsand
CHAPTER 4 Transformation: from:
The Tears of Sovereignty: Perspectives of Power in Renaissance Drama
Abstract: Calderón de la Barca’s
Life Is a Dream(La vida es Sueño) (1635) has been described as the “ultimate work of theatrical theology.”¹ Considered one of the most philosophically complex works of the early modern period,Life Is a Dreamnot only raises theological and political questions of power, but it also poses epistemological and ontological challenges to thought, particularly in relation to the increasingly sophisticated representational capacities of baroque theater. Like Suárez, in Jean-François Courtine’s account, and against a long-standing tradition that views the Jesuit playwright as a bastion of Spanish conservatism, Calderón, too, could be viewed as a
ONE The Art of Interest from:
Labors of Imagination: Aesthetics and Political Economy from Kant to Althusser
Abstract: Throughout his oeuvre, Kant focuses on the uncertain relations between universal principles and singular events that threaten to confound the elaboration of a comprehensive model of the mind. One of the central concepts in his account of the (dis)equilibrium of the self is interest, a term that appears at crucial moments in the three
Critiques, but whose very ubiquity has tended to divert attention from its importance. “All my reason’s interest (speculative as well as practical),” explains Kant in theCritique of Pure Reason, “is united in the following three questions: What can I know? What ought I to do?
9. Chaucer’s Parliament of Fowls and Refractions of a Veiled Venus in The Faerie Queene from:
Reading the Allegorical Intertext: Chaucer, Spenser, Shakespeare, Milton
Abstract: The lack of weight most criticism has accorded the relationship between
The Faerie Queeneand Chaucer’sParliament of Fowlsis surprising: for Spenser, Chaucer was a poet of love, an acknowledged poetic model who “well couth … wayle hys woes,” and theParliamentis Chaucer’s formative consideration of the various kinds of love.¹ Recurrently, from the initial canto of Book I through the Mutability Cantos,The Faerie Queenerecalls Chaucer’s poem. TheParliamentis a text that bears unmistakably, crucially, and complexly on the Spenserian conception of eros and on the broader question of the Renaissance poet’s use of the
9. Chaucer’s Parliament of Fowls and Refractions of a Veiled Venus in The Faerie Queene from:
Reading the Allegorical Intertext: Chaucer, Spenser, Shakespeare, Milton
Abstract: The lack of weight most criticism has accorded the relationship between
The Faerie Queeneand Chaucer’sParliament of Fowlsis surprising: for Spenser, Chaucer was a poet of love, an acknowledged poetic model who “well couth … wayle hys woes,” and theParliamentis Chaucer’s formative consideration of the various kinds of love.¹ Recurrently, from the initial canto of Book I through the Mutability Cantos,The Faerie Queenerecalls Chaucer’s poem. TheParliamentis a text that bears unmistakably, crucially, and complexly on the Spenserian conception of eros and on the broader question of the Renaissance poet’s use of the
Book Title: Written Voices, Spoken Signs-Tradition, Performance, and the Epic Text
Publisher: Harvard University Press
Author(s): KAHANE AHUVIA
Abstract: These innovative essays by leading scholars of Homer, oral poetics, and epic invite us to rethink some key concepts for an understanding of traditional epic poetry. Egbert Bakker examines the epic performer's use of time and tense in recounting a past that is alive. Tackling the question of full-length performance of the monumental
Iliad, Andrew Ford considers the extent to which the work was perceived as a coherent whole in the archaic age. John Miles Foley addresses questions about spoken signs and the process of reference in epic discourse, and Ahuvia Kahane studies rhythm as a semantic factor in the Homeric performance. Richard Martin suggests a new range of performance functions for the Homeric simile. And Gregory Nagy establishes the importance of one feature of epic language, the ellipsis. These six essays centered on Homer engage with fundamental issues that are addressed by three essays primarily concerned with medieval epic: those by Franz Bäuml on the concept of fact; by Wulf Oesterreicher on types of orality; and by Ursula Schaefer on written and spoken media. In their Introduction the editors highlight the underlying approach and viewpoints of this collaborative volume.Reviews of this book:"Despite its wide range of topics and approaches, the volume has a clear thematic focus. All contributors seek to leave behind the more formal concerns of past generations of scholars and aim instead at an understanding of orality as that which is (conceptually or actually) close, immediate, or performed. In their joint search for the new picture, classicists, linguists, and medievalists discover a range of different 'oralities'."
Link: http://www.jstor.org/stable/j.ctt13x0fd2
CHAPTER 1 Storytelling in the Future: from:
Written Voices, Spoken Signs
Abstract: The question whether the Greek epic tradition is a matter of truth or of fiction remains a central issue in Homeric scholarship, and any answer to it betrays one’s stance with regard to a host of other issues, such as text, tradition, and authorship. Opinions are divided as to whether the Homeric rendition of the heroic past is wholly traditional and so “objective,” or allows of fictional, “original” admixture by an individual poet. What is less often asked is whether the notion of truth itself, in the sense of an acknowledged correspondence between a statement and a state of affairs
CHAPTER 4 The Inland Ship: from:
Written Voices, Spoken Signs
Abstract: The time seems to be passing when the Parry-Lord theory that Homer’s epics were composed in oral performances was thought to be incompatible with the high artistic quality of our
Iliadand Odyssey. Recent studies of oral formulaic language, as represented elsewhere in this volume, have shown it to be capable of many subtly expressive effects and structural patternings.¹ But if we are approaching a time when it will make little difference whether the Homeric poems were composed orally or not (Martin 1989: 1), another, and older, question becomes more pressing: how could such large-scale poems as the Homeric epics
CHAPTER 7 Ellipsis in Homer from:
Written Voices, Spoken Signs
Author(s) NAGY GREGORY
Abstract: This preparation concentrates on four questions: (1) What is ellipsis? (2) How does ellipsis work in Homeric song-making? (3) How does ellipsis typify Homeric song-making? (4) How does Homeric song-making use ellipsis to typify itself?
3 The Model Minority between Medical School and Nintendo: from:
Drawing New Color Lines
Author(s) Dong Lan
Abstract: At the beginning of the new millennium, Soo-Young Chin, Peter X. Feng, and Josephine Lee discussed the increasing visibility of Asian American culture both inside and outside academia and consequently the growing complexity required to understand and assess Asian American cultural production. They raised key questions about what characterizes Asian American cultural production and how we understand, experience, and analyze Asian American culture (270). As Chin, Feng, and Lee have broadly defined it, the term “cultural production” refers to “processes by which certain subjects (Asian Americans and others) produce material objects, actions, and interactions; it pertains to the interpretation of
3 The Model Minority between Medical School and Nintendo: from:
Drawing New Color Lines
Author(s) Dong Lan
Abstract: At the beginning of the new millennium, Soo-Young Chin, Peter X. Feng, and Josephine Lee discussed the increasing visibility of Asian American culture both inside and outside academia and consequently the growing complexity required to understand and assess Asian American cultural production. They raised key questions about what characterizes Asian American cultural production and how we understand, experience, and analyze Asian American culture (270). As Chin, Feng, and Lee have broadly defined it, the term “cultural production” refers to “processes by which certain subjects (Asian Americans and others) produce material objects, actions, and interactions; it pertains to the interpretation of
Book Title: Unsung Voices: Opera and Musical Narrative in the Nineteenth Century- Publisher: Princeton University Press
Author(s): Abbate Carolyn
Abstract: Who "speaks" to us in
The Sorcerer's Apprentice,in Wagner's operas, in a Mahler symphony? In asking this question, Carolyn Abbate opens nineteenth-century operas and instrumental works to new interpretations as she explores the voices projected by music. The nineteenth-century metaphor of music that "sings" is thus reanimated in a new context, and Abbate proposes interpretive strategies that "de-center" music criticism, that seek the polyphony and dialogism of music, and that celebrate musical gestures often marginalized by conventional music analysis.
Link: http://www.jstor.org/stable/j.ctt13x0rk0
chapter two Science and Philosophy from:
Karl Jaspers: An Introduction to His Philosophy
Abstract: With the familiar twentieth century “revolution in philosophy” Karl Jaspers has had nothing to do: without involvement, rebellion is impossible. From his youth on he found academic orthodoxies incredible and irrelevant to the human situation. The teachers of philosophy seemed to him to be “personally pretentious and dogmatic,”¹ while their teaching struck him as “not really philosophy: for all its scientific pretensions it was always threshing out things not vital to the basic questions of our existence [Dasein].”² Later on, as a full professor, while recognizing that to be in any sense effective “we must proceed in conjunction with the
chapter four Existential Freedom from:
Karl Jaspers: An Introduction to His Philosophy
Abstract: As we have seen, world-orientation, whether undertaken on a theoretical level (chapter ii) or approached from a practical standpoint (chapter iii) leaves us in the lurch. Science, though astonishingly successful at achieving universally valid knowledge of objects within the world, cannot view the world as a whole, penetrate the veil of appearance, evaluate ends, or justify anything—itself included. When professional philosophers confront the basic questions, the result is not reliable knowledge, but such cacaphonies of incompatible views as are currently represented by the familiar textbook anthologies that, by making all positions readily available, render every position suspect. While any
chapter two Science and Philosophy from:
Karl Jaspers: An Introduction to His Philosophy
Abstract: With the familiar twentieth century “revolution in philosophy” Karl Jaspers has had nothing to do: without involvement, rebellion is impossible. From his youth on he found academic orthodoxies incredible and irrelevant to the human situation. The teachers of philosophy seemed to him to be “personally pretentious and dogmatic,”¹ while their teaching struck him as “not really philosophy: for all its scientific pretensions it was always threshing out things not vital to the basic questions of our existence [Dasein].”² Later on, as a full professor, while recognizing that to be in any sense effective “we must proceed in conjunction with the
chapter four Existential Freedom from:
Karl Jaspers: An Introduction to His Philosophy
Abstract: As we have seen, world-orientation, whether undertaken on a theoretical level (chapter ii) or approached from a practical standpoint (chapter iii) leaves us in the lurch. Science, though astonishingly successful at achieving universally valid knowledge of objects within the world, cannot view the world as a whole, penetrate the veil of appearance, evaluate ends, or justify anything—itself included. When professional philosophers confront the basic questions, the result is not reliable knowledge, but such cacaphonies of incompatible views as are currently represented by the familiar textbook anthologies that, by making all positions readily available, render every position suspect. While any
Book Title: Dostoevsky and the Novel- Publisher: Princeton University Press
Author(s): Holquist Michael
Abstract: What place do Dostoevsky's works occupy in the history of the novel? To answer this question, Michael Holquist focuses on the formal aspects of Dostoevskian narrative.
Link: http://www.jstor.org/stable/j.ctt13x17k6
Group Interpretation of Apollinaire’s Arbre (From Calligrammes) from:
New Perspectives in German Literary Criticism: A Collection of Essays
Author(s) JAUSS HANS ROBERT
Abstract: Jauss (
in the chair): This group interpretation* is to be a kind of specimen test—that is to say, we shall try and clarify certain still unsettled questions concerning relations between clarity and ambiguity, indeterminacy and formin praxi.We shall discuss what functions ambiguity can have in poetic language, how in its various possible stages it is to be understood as a positive esthetic category, whether observation of poetic ambiguity (or a subsequent removal of it) can count as part of the esthetic pleasure, and how one is to conceive the “new clarity” of the poem that will arise
Patterns of Communication in Joyce’s Ulysses from:
New Perspectives in German Literary Criticism: A Collection of Essays
Author(s) ISER WOLFGANG
Abstract: Joyce called his novel
Ulyssesafter Homer’s hero, though the latter never appears in the book. Instead Joyce deals with eighteen different aspects of a single day in Dublin, mainly following the involvement of two characters—Leopold Bloom and Stephen Dedalus—in events that take place between early morning and late at night. What, then, is the connection between theOdysseyand June 16th, 1904? Most answers to this question try to join these two poles of the novel through the “tried and tested” ideas of the recurrence of archetypes, or the analogy between the ideal and the real.¹ In
The “New Myth” of Revolution—A Study of Mayakovsky’s Early Poetry from:
New Perspectives in German Literary Criticism: A Collection of Essays
Author(s) STRIEDTER JURIJ
Abstract: In these lines from Vladimir Mayakovsky’s revolutionary poem 150,000,000 (1919/20), revolutionary action is linked to the demand for a “new myth”; out of them arises the question of the extent to which revolution can be mythicized, the relation of the old myth to the new, and the function of poetry in the creation of new myths. A full discussion of these questions, either in general or in relation to Mayakovsky’s poetry, would be far beyond the scope of this essay, but we shall attempt to provide a basis for such discussion by outlining certain facets of the subject, with concrete
IV The Interpreting Present from:
Interpreting Modern Philosophy
Abstract: We sometimes imagine the history of philosophy as being a Janus-faced colossus.¹ One of its legs is firmly planted in times past and the other in the present, just as one face is pointed resolutely toward the sources and the other toward contemporary discussion. This metaphor serves a good purpose in suggesting the wide diversity of materials and comparative questions which fall within the historian’s responsibility. But it blurs over the ground of their “interface” or communicative union, and hence it cannot ward off the tendency to introduce a neat split, down the middle, between man’s historical interests looking to
IV The Interpreting Present from:
Interpreting Modern Philosophy
Abstract: We sometimes imagine the history of philosophy as being a Janus-faced colossus.¹ One of its legs is firmly planted in times past and the other in the present, just as one face is pointed resolutely toward the sources and the other toward contemporary discussion. This metaphor serves a good purpose in suggesting the wide diversity of materials and comparative questions which fall within the historian’s responsibility. But it blurs over the ground of their “interface” or communicative union, and hence it cannot ward off the tendency to introduce a neat split, down the middle, between man’s historical interests looking to
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
CHAPTER 4 The Economics of Want from:
Failure and Success in America: A Literary Debate
Abstract: Josiah Royce suggests a strategy for breaking away from vistas that are narrow, limiting, and fragmenting. With his aid we can come to a position which gives a clear overview of America, that territory whose mapped extent—geographical and psychological—is crucial to the question of how far we may succeed or by how much we are lacking. When we say that the sun rises and sets, Royce observes in
The Conception of God, this is because we are captives of a cramped perspective. “A wider experience, say an experience defined from an extra-terrestrial point of view,” would correct this
CHAPTER 20 Eyeless in Hate; Killing in Style from:
Failure and Success in America: A Literary Debate
Abstract: To keep for a while to questions of strain and relaxation: melodramas are built upon tensions, broken only when evil is destroyed and virtue is released from enslavement. The life of humor, however relaxed in many of its manners, also undergoes its tensions before it can fully succeed. The only guaranteed way out of strain of whatever kind is to run from it. Escape suggests an end to failure, since it tries to avoid those conditions wherein failure may be encountered. American writing provides a fine array of materials for manuals on escape-techniques: escape into nature, into emotional detachment and
Book Title: Value and Values-Economics and Justice in an Age of Global Interdependence
Publisher: University of Hawaii Press
Author(s): Hershock Peter D.
Abstract: Especially in the aftermath of what is now being called the Great Recession, awareness has mounted of the imperative to question the modern divorce of economics from ethics. While the domains of economics and ethics were from antiquity through at least the eighteenth century understood in many cultures to be coterminous and mutually entailing, the modern assumption has been that the goal of maximizing human prosperity and the aim of justly enhancing our lives as persons and as communities were functionally and practically distinct. Working from a wide array of perspectives, the contributors to this volume offer a set of challenges to the assumed independence of the quantitative and qualitative dimensions of human and planetary well-being. Reflecting on the complex interrelationship among economics, justice, and equity, the book resists "one size fits all" approaches and struggles to revitalize the marriage of economics and ethics by activating cultural differences as the basis of mutual contribution to shared human flourishing. The publication of this important collection will stimulate or extend critical debates among scholars and students working in a number of disciplines in the social sciences and humanities, including philosophy, history, environmental studies, economics, and law.
Link: http://www.jstor.org/stable/j.ctt13x1k8c
2 Value, Exchange, and Beyond: from:
Value and Values
Author(s) Viswanathan Meera Sushila
Abstract: “Is there a common value judgment for the cultures of different nations?”¹ So questioned the twentieth-century Japanese philosopher Nishida Kitarō. In the wake of global imperialism and expansionism in the latter half of the nineteenth century and the first half of the twentieth century, myriad nascent nation-states sought to create/integrate their indigenous traditions into the new world order, thereby necessarily shaping/reshaping it, as well as to situate themselves in the perceived existing hierarchy of nations. Accordingly, among Japanese intellectuals in the 1930s, such as Nishida Kitarō, Watsuji Tetsurō, Kuki Shuzō, Miki Kiyoshi, and Ienaga Saburo, the issues of value and
6 “You Ought to Be Ashamed of Yourself!” from:
Value and Values
Author(s) Peterman James
Abstract: Recent financial scandals have raised questions about appropriate forms of punishment for white-collar crimes. Some commentators have argued that punishments for such crimes might need to be reduced from what they would otherwise be because white-collar criminals suffer shame from incarceration in a way that other criminals do not. It is, however, striking that some recent white-collar criminals, for example, Jeffrey Skilling of Enron fame, seem to express neither shame nor remorse at their crimes, but rather seek by all means to have their charges reversed legally. (His legal appeals, which have gone to the Supreme Court, continue as I
13 The Responsible Society as Social Harmony: from:
Value and Values
Author(s) Smid Robert
Abstract: The question of what would constitute a “Confucian” economics for the twenty-first century is a decidedly unsettled one. Drawing back to the places and times in which the Confucian tradition held significant sway over such questions, it is fair to say that it resulted in nothing much like the two economic systems—communism and capitalism—that have dominated the twentieth century (any minor similarities notwithstanding). At the same time, however, the powerful influence of these two systems requires that any consideration of new economic directions, Confucian or otherwise, proceed in conversation with at least one—or, ideally, both—of these
19 Social Justice and the Occident from:
Value and Values
Author(s) Standish Paul
Abstract: “Social justice” is a phrase that recurs with some force in contemporary political and academic discussion, and in many respects this is understandable. One can scarcely imagine a form of human life for which justice does not remain a question, and the effects of the adjective point up the particular pressures to which that question is exposed in an overcrowded and, in some ways, environmentally depleted world. How are we to live together in justice, in our own countries and continents, and in the world as a whole?
21 Economic Growth, Human Well-Being, and the Environment from:
Value and Values
Author(s) Kelbessa Workineh
Abstract: The cleavage between developed and developing countries in contemporary discourse is misleading. In today’s world, the older, modern terms of “North and South,” “West and East,” “First World and Third World,” “developed and underdeveloped,” seem intrinsically obsolete. The current context of increasing differentiation between countries encapsulated under these terms, the virtual disappearance of the so-called Second World, and problematic modernist connotations of such terms make their use questionable. The limitations notwithstanding, I will use them interchangeably throughout this chapter for lack of better terms. Their continued use, it has been argued, encourages a rethinking of patterns of inequality and power
26 Economic Goods, Common Goods, and the Good Life from:
Value and Values
Author(s) Sim May
Abstract: How do economic goods, for example, the necessities for life (food, shelter, etc.), relate to the common goods, such as the virtues (justice, moderation, courage, wisdom, etc.), which are good not only for us but also for our relationships with one another; and how do these goods contribute to the good life? Such questions, though not necessarily formulated in these terms, are asked and answered by philosophers from ancient Greece to classical China. Drawing on the wisdoms of Aristotle and Confucius as representatives of these disparate philosophical traditions, I explore their answers to these questions and examine the lessons they
Book Title: Building a Heaven on Earth-Religion, Activism, and Protest in Japanese Occupied Korea
Publisher: University of Hawaii Press
Author(s): Park Albert L.
Abstract: Why and how did Korean religious groups respond to growing rural poverty, social dislocation, and the corrosion of culture caused by forces of modernization under strict Japanese colonial rule (1910-1945)? Questions about religion's relationship and response to capitalism, industrialization, urbanization, and secularization lie at the heart of understanding the intersection between colonialism, religion, and modernity in Korea. Yet, getting answers to these questions has been a challenge because of narrow historical investigations that fail to study religious processes in relation to political, economic, social, and cultural developments. In
Building a Heaven on Earth, Albert L. Park studies the progressive drives by religious groups to contest standard conceptions of modernity and forge a heavenly kingdom on the Korean peninsula to relieve people from fierce ruptures in their everyday lives. The results of his study will reconfigure the debates on colonial modernity, the origins of faith-based social activism in Korea, and the role of religion in a modern world.
Link: http://www.jstor.org/stable/j.ctt13x1kgg
5. Playful identity in game design and open-ended play from:
Playful Identities
Author(s) Bekker Tilde
Abstract: Gamers are, like Yamauchi, described as nonconformist, creative, and self-confident persons, who seem unafraid to make mistakes (Beck and Wade 2004). Is it true that games present us with an opportunity to develop a particular identity, or are specific people attracted to games that create these opportunities? In the last decade, research has been conducted into the (playful) organizational style of gamers, and into the leadership qualities that may be developed in a game (DeMarco, Lesser, and O’Driscoll 2007; Reeves and Malone 2007). The search for an answer to the above question is the aim of this chapter. To be
Introduction to Part II from:
Playful Identities
Author(s) Raessens Joost
Abstract: The authors in this part of the book all look at how contemporary media technologies afford playful interactions. Underpinning all chapters are questions pertaining to power and agency. Do digital media mark a shift in how the user as player engages with and has agency in everyday life, and if so, do we need a new vocabulary to understand this engagement properly? The authors in this section of the book share a special interest in how specific digital technologies and genres can be approached as playful media. They interrogate how play can be defined in contemporary media cultures, be it
Introduction to Part III from:
Playful Identities
Author(s) Raessens Joost
Abstract: The contributions in the third part of the book look at how digital media technologies shape human identities in playful ways. A common thread that weaves through these chapters is that media technologies and practices mediate how people identify with others, the world, and themselves. When new media technologies rise to the fore the mediation of identity changes along with it, and play offers a range of fruitful perspectives to understand these changes. Another common thread in these chapters involves questioning the intricate connections between play and everyday life. From being a more or less separate space for experimenting with
14. Playing out identities and emotions from:
Playful Identities
Author(s) Jansz Jeroen
Abstract: In this chapter, I will develop a specific answer to the question why people are attracted to playing video games, including ones with a violent, if not atrocious content. Central to my argument is
16. New media, play, and social identities from:
Playful Identities
Author(s) Fortunati Leopoldina
Abstract: In this chapter I focus on the motivations behind the current relationship between new media, play, and social identities in a framework of general, sociological categories. In particular, I intend to situate my analysis at the juncture between ludic culture, social control, and the social construction of the “ir-responsible” identity. The reason for this choice is that contemporary ludic culture can be quite well understood in light of the current imposition of social control and the mass resistance that is building against it. I am interested in answering the following research question: what is the meaning and the social function
5. Playful identity in game design and open-ended play from:
Playful Identities
Author(s) Bekker Tilde
Abstract: Gamers are, like Yamauchi, described as nonconformist, creative, and self-confident persons, who seem unafraid to make mistakes (Beck and Wade 2004). Is it true that games present us with an opportunity to develop a particular identity, or are specific people attracted to games that create these opportunities? In the last decade, research has been conducted into the (playful) organizational style of gamers, and into the leadership qualities that may be developed in a game (DeMarco, Lesser, and O’Driscoll 2007; Reeves and Malone 2007). The search for an answer to the above question is the aim of this chapter. To be
Introduction to Part II from:
Playful Identities
Author(s) Raessens Joost
Abstract: The authors in this part of the book all look at how contemporary media technologies afford playful interactions. Underpinning all chapters are questions pertaining to power and agency. Do digital media mark a shift in how the user as player engages with and has agency in everyday life, and if so, do we need a new vocabulary to understand this engagement properly? The authors in this section of the book share a special interest in how specific digital technologies and genres can be approached as playful media. They interrogate how play can be defined in contemporary media cultures, be it
Introduction to Part III from:
Playful Identities
Author(s) Raessens Joost
Abstract: The contributions in the third part of the book look at how digital media technologies shape human identities in playful ways. A common thread that weaves through these chapters is that media technologies and practices mediate how people identify with others, the world, and themselves. When new media technologies rise to the fore the mediation of identity changes along with it, and play offers a range of fruitful perspectives to understand these changes. Another common thread in these chapters involves questioning the intricate connections between play and everyday life. From being a more or less separate space for experimenting with
14. Playing out identities and emotions from:
Playful Identities
Author(s) Jansz Jeroen
Abstract: In this chapter, I will develop a specific answer to the question why people are attracted to playing video games, including ones with a violent, if not atrocious content. Central to my argument is
16. New media, play, and social identities from:
Playful Identities
Author(s) Fortunati Leopoldina
Abstract: In this chapter I focus on the motivations behind the current relationship between new media, play, and social identities in a framework of general, sociological categories. In particular, I intend to situate my analysis at the juncture between ludic culture, social control, and the social construction of the “ir-responsible” identity. The reason for this choice is that contemporary ludic culture can be quite well understood in light of the current imposition of social control and the mass resistance that is building against it. I am interested in answering the following research question: what is the meaning and the social function
5. Playful identity in game design and open-ended play from:
Playful Identities
Author(s) Bekker Tilde
Abstract: Gamers are, like Yamauchi, described as nonconformist, creative, and self-confident persons, who seem unafraid to make mistakes (Beck and Wade 2004). Is it true that games present us with an opportunity to develop a particular identity, or are specific people attracted to games that create these opportunities? In the last decade, research has been conducted into the (playful) organizational style of gamers, and into the leadership qualities that may be developed in a game (DeMarco, Lesser, and O’Driscoll 2007; Reeves and Malone 2007). The search for an answer to the above question is the aim of this chapter. To be
Introduction to Part II from:
Playful Identities
Author(s) Raessens Joost
Abstract: The authors in this part of the book all look at how contemporary media technologies afford playful interactions. Underpinning all chapters are questions pertaining to power and agency. Do digital media mark a shift in how the user as player engages with and has agency in everyday life, and if so, do we need a new vocabulary to understand this engagement properly? The authors in this section of the book share a special interest in how specific digital technologies and genres can be approached as playful media. They interrogate how play can be defined in contemporary media cultures, be it
Introduction to Part III from:
Playful Identities
Author(s) Raessens Joost
Abstract: The contributions in the third part of the book look at how digital media technologies shape human identities in playful ways. A common thread that weaves through these chapters is that media technologies and practices mediate how people identify with others, the world, and themselves. When new media technologies rise to the fore the mediation of identity changes along with it, and play offers a range of fruitful perspectives to understand these changes. Another common thread in these chapters involves questioning the intricate connections between play and everyday life. From being a more or less separate space for experimenting with
14. Playing out identities and emotions from:
Playful Identities
Author(s) Jansz Jeroen
Abstract: In this chapter, I will develop a specific answer to the question why people are attracted to playing video games, including ones with a violent, if not atrocious content. Central to my argument is
16. New media, play, and social identities from:
Playful Identities
Author(s) Fortunati Leopoldina
Abstract: In this chapter I focus on the motivations behind the current relationship between new media, play, and social identities in a framework of general, sociological categories. In particular, I intend to situate my analysis at the juncture between ludic culture, social control, and the social construction of the “ir-responsible” identity. The reason for this choice is that contemporary ludic culture can be quite well understood in light of the current imposition of social control and the mass resistance that is building against it. I am interested in answering the following research question: what is the meaning and the social function
Book Title: The Reinvention of Religious Music: Olivier Messiaen's Breakthrough Toward the Beyond- Publisher: Fordham University Press
Author(s): van Maas Sander
Abstract: Present-day music studies conspicuously evade the question of religion in contemporary music. Although many composers address the issue in their work, as yet there have been few attempts to think through the structure of religious music as we hear it. On the basis of a careful analysis of Olivier Messiaen's work, this book argues for a renewal of our thinking about religious music. Addressing his notion of a hyper-religiousmusic of sounds and colors, it aims to show that Messiaen has broken new ground. His reinvention of religious music makes us again aware of the fact that religious music, if taken in its proper radical sense, belongs to the foremost of musical adventures.The work of Olivier Messiaen is well known for its inclusion of religious themes and gestures. These alone, however, do not seem enough to account for the religious status of the work. Arguing for a breakthrough toward the beyondon the basis of the synaesthetic experience of music, Messiaen invites a confrontation with contemporary theologians and post-secular thinkers. How to account for a religious breakthrough that is produced by a work of art?Starting from an analysis of his 1960s oratorio La Transfiguration de Notre-Seigneur Jsus-Christ, this book arranges a moderated dialogue between Messiaen and the music theology of Hans Urs von Balthasar, the phenomenology of revelation of Jean-Luc Marion, the rethinking of religion and technics in Jacques Derrida and Bernard Stiegler, and the Augustinian ruminations of Sren Kierkegaard and Jean-Franois Lyotard. Ultimately, this confrontation underscores the challenging yet deeply affirmative nature of Messiaen's music.
Link: http://www.jstor.org/stable/j.ctt14brzn4
Introduction from:
The Reinvention of Religious Music: Olivier Messiaen's Breakthrough Toward the Beyond
Abstract: Is what is convincing also true? This classic question often preoccupied me when leaving the concert hall or church where, just before, a work by the French composer Olivier Messiaen (Avignon, December 10 , 1908–Paris, April 27, 1992) had been performed. The question seems naýïve, because the occasion is so evidently about experiencing a work of art that is manufactured, shaped by human hands, not a religious, sacramental ritual. Nonetheless, the great power of some of Messiaen’s work still forces this question on the listener—and I am not alone in this respect. The euphoric ovations or reverent testimony
2. Five Times Breakthrough from:
The Reinvention of Religious Music: Olivier Messiaen's Breakthrough Toward the Beyond
Abstract: The first chapter mapped the “program” of Messiaen and exploring the theoretical possibilities that he discerned for putting it to practice. Now it is time to turn to the question of how he endeavored to realize these possibilities. What does it look like in practice, this “glistening music” of soundcolor, dazzlement, and breakthrough? How does Messiaen actually compose this music of
éblouissement? What is it that makes music and religion relate so intimately to one another? Several levels come into view. What chords and colors exactly come into play? How does Messiaen use them? Are there perhaps any other musical
Book Title: Dis-Enclosure: The Deconstruction of Christianity- Publisher: Fordham University Press
Author(s): Smith Michael B.
Abstract: This book is a profound and eagerly anticipated investigation into what is left of a monotheistic religious spirit-notably, a minimalist faith that is neither confessional nor credulous. Articulating this faith as works and as an objectless hope, Nancy deconstructs Christianity in search of the historical and reflective conditions that provided its initial energy. Working through Blanchot and Nietzsche, re-reading Heidegger and Derrida, Nancy turns to the Epistle of Saint James rather than those of Saint Paul, discerning in it the primitive essence of Christianity as hope. The religion that provided the exit from religion,as he terms Christianity, consists in the announcement of an end. It is the announcement that counts, however, rather than any finality. In this announcement there is a proximity to others and to what was once called parousia. But parousia is no longer presence; it is no longer the return of the Messiah. Rather, it is what is near us and does not cease to open and to close, a presence deferred yet imminent.In a demystified age where we are left with a vision of a self-enclosed world-in which humans are no longer mortals facing an immortal being, but entities whose lives are accompanied by the time of their own decline-parousia stands as a question. Can we venture the risk of a decentered perspective, such that the meaning of the world can be found both inside and outside, within and without our so-immanent world?The deconstruction of Christianity that Nancy proposes is neither a game nor a strategy. It is an invitation to imagine a strange faith that enacts the inadequation of life to itself. Our lives overflow the self-contained boundaries of their biological and sociological interpretations. Out of this excess, wells up a fragile, overlooked meaning that is beyond both confessionalism and humanism.
Link: http://www.jstor.org/stable/j.ctt14bs028
Opening from:
Dis-Enclosure: The Deconstruction of Christianity
Author(s) Bergo Bettina
Abstract: It is also not a question of repainting the skies, or of reconfiguring them: it is a question of opening up the earth—dark, hard, and
An Experience at Heart from:
Dis-Enclosure: The Deconstruction of Christianity
Author(s) Bergo Bettina
Abstract: Let us not discuss Nietzsche here, nor even a theme from his thought; instead, let us answer the question “What does Nietzsche tell us today?”
The Name God in Blanchot from:
Dis-Enclosure: The Deconstruction of Christianity
Author(s) Smith Michael B.
Abstract: It is merely a question of this. Blanchot’s thought is demanding, vigilant, uneasy, and alert enough not to have thought itself obliged to adhere to the atheistic
correctnessor requisite expression of antireligious feeling that was de rigueur in his day. Not that
An Exempting from Sense from:
Dis-Enclosure: The Deconstruction of Christianity
Author(s) Bergo Bettina
Abstract: There is no sense that is not shared [
partagé]. But what is sharing, and what sense is revealed in it? Perhaps the two questions overlap: that is, one shares only that which is divided in this sharing, that which separates from itself, and a shareable sense is a sense separated from itself, freed of its completion in a final or central signification. A value of the end or of the center, in a general way, is a value of sense—in the sense that sense is understood as the concentration and crystallization of an absolutevalue. It is only in
The Deconstruction of Christianity from:
Dis-Enclosure: The Deconstruction of Christianity
Author(s) Smith Michael B.
Abstract: My question will be very simple, naïve even, as is perhaps fitting at the beginning of a phenomenological procedure: How and to what degree do
we holdto Christianity? How, exactly, are we, in our whole tradition, held by it? I am well aware that this is a question that may appear superfluous, because it
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
8 A Word Aside: from:
Missing Link
Abstract: We take a big leap at this point, a metaphoric leap, a leap that is no leap at all. We move from relatively simple cascades of computing neurons to our existential experience of consciousness. In the last chapter, we worked up some of the tools we need to achieve conscious thinking. We kept it simple, but the rudiments were there. I see this movement then from relatively elementary forms of thinking to more sophisticated symbolic modes and the qualia of mind they present to us as a question of degree rather than of kind. The nature of the neuron does
9 The Metaphor of Consciousness from:
Missing Link
Abstract: Our brains store memories, images, pictures of things, feelings and ideas, words, the information and knowhow you need to tie your shoe and sound out the letter “K.” But you must have puzzled over this question at some point already in this book. How does a neuron, or even a network of neurons store things like pictures and sounds and ideas? If at some point we were able to isolate a network of neurons where an image of your house was stored, would we see a little image of your house inside it? Is there a network of neurons that,
12 The Evolution of Literature from:
Missing Link
Abstract: In our tracking of the metaphoric initiative, we have seen how processes of natural evolution unfold via a logic of replication, genetic causes and effects, governed by the principle of natural selection. We asked the following questions. Is this same unconscious process at work in culture? If it is, how are we to understand ourselves as free and self-determining? If it is not, that is, if the terms and conditions of evolutionary change have themselves changed in the cultural domain, what power of agency or self-determination, if any, do we gain? Can we understand those mechanisms of change better, control
3 The Hearings from:
Resentment's Virtue
Abstract: Truth and reconciliation commissions are often claimed to be more victim-friendly than criminal trials. Indeed, being cross-examined by Slobodan Milosovic or simply being exposed to the intrinsic harshness of the adversarial criminal justice process is not likely to be “healing” to participating victims. In criminal courts, victims’ testimony is constantly cut short, and they are asked to focus on the forensic details. Indeed, the main reason for their presence in court is not to tell their story and have it validated publicly, but rather to provide a piece of the evidence in relation to which the question of the guilt
14 Epilogue: from:
Resentment's Virtue
Abstract: After working extensively with the problems facing postwar countries and with victims in particular, Eric Stover, in a 1999 interview, expressed fatigue with reconciliation talk.² His comments came after the interviewer characterized Stover’s work with forensic investigations and postwar reconstruction as part of a process of reconciliation. I wrote this book because I felt a similar fatigue with the rhetoric of forgiveness, closure, and reconciliation, and I wanted to challenge a certain cluster of unquestioned assumptions and implied inferences. This book offers examples from various contexts, but the rhetoric and logic against which it objects are part of a global
3 The Hearings from:
Resentment's Virtue
Abstract: Truth and reconciliation commissions are often claimed to be more victim-friendly than criminal trials. Indeed, being cross-examined by Slobodan Milosovic or simply being exposed to the intrinsic harshness of the adversarial criminal justice process is not likely to be “healing” to participating victims. In criminal courts, victims’ testimony is constantly cut short, and they are asked to focus on the forensic details. Indeed, the main reason for their presence in court is not to tell their story and have it validated publicly, but rather to provide a piece of the evidence in relation to which the question of the guilt
14 Epilogue: from:
Resentment's Virtue
Abstract: After working extensively with the problems facing postwar countries and with victims in particular, Eric Stover, in a 1999 interview, expressed fatigue with reconciliation talk.² His comments came after the interviewer characterized Stover’s work with forensic investigations and postwar reconstruction as part of a process of reconciliation. I wrote this book because I felt a similar fatigue with the rhetoric of forgiveness, closure, and reconciliation, and I wanted to challenge a certain cluster of unquestioned assumptions and implied inferences. This book offers examples from various contexts, but the rhetoric and logic against which it objects are part of a global
3 The Hearings from:
Resentment's Virtue
Abstract: Truth and reconciliation commissions are often claimed to be more victim-friendly than criminal trials. Indeed, being cross-examined by Slobodan Milosovic or simply being exposed to the intrinsic harshness of the adversarial criminal justice process is not likely to be “healing” to participating victims. In criminal courts, victims’ testimony is constantly cut short, and they are asked to focus on the forensic details. Indeed, the main reason for their presence in court is not to tell their story and have it validated publicly, but rather to provide a piece of the evidence in relation to which the question of the guilt
14 Epilogue: from:
Resentment's Virtue
Abstract: After working extensively with the problems facing postwar countries and with victims in particular, Eric Stover, in a 1999 interview, expressed fatigue with reconciliation talk.² His comments came after the interviewer characterized Stover’s work with forensic investigations and postwar reconstruction as part of a process of reconciliation. I wrote this book because I felt a similar fatigue with the rhetoric of forgiveness, closure, and reconciliation, and I wanted to challenge a certain cluster of unquestioned assumptions and implied inferences. This book offers examples from various contexts, but the rhetoric and logic against which it objects are part of a global
Book Title: Intention Interpretation- Publisher: Temple University Press
Author(s): ISEMINGER GARY
Abstract: "...an excellent and comprehensive discussion of a debate that was initiated in this century in William Wimsatt's and Monroe C. Beardsley's influential article 'The Intentional Fallacy.'...this is a splendidly conceived and very useful collection of essays. Readers will want to take issue with the arguments of individual authors, but this is to be expected in a volume at the cutting edge of a fertile philosophical controversy." --David Novitz, The Philosophical Quarterly "What is the connection, if any, between the author's intentions in (while) writing a work of literature and the truth (acceptability, validity) of interpretive statements about it?" With this question, Gary Isminger introduces a literary debate that has been waged for the past four decades and is addressed by philosophers and literary theorists in Intention and Interpretation. Thirteen essays discuss the role of appeals to the author's intention in interpreting works of literature. A well-known argument by E.D. Hirsch serves as the basic text, in which he defends the appeal to the author's intention against Wimsatt and Beardsley's claim that such an appeal involved "the intentional fallacy." The essays, mostly commissioned by the editor, explore the presuppositions and consequences of arguing for the importance of the author's intentions in the way Hirsch does. Connections emerge between this issue and many fundamental issues in metaphysics and the philosophy of mind as well as in aesthetics. The (old) "New Criticism" and current Post-Structuralism tend to agree in disenfranchising the author, and many people now are disinclined even to consider the alternative. Hirsch demurs, and arguments like his deserve the careful attention, both from critics and sympathizers, that they receive here. Literary scholars and philosophers who are sympathetic to Continental as well as to Anglo-American styles of philosophy are among the contributors. "This is a timely book appearing as it does when postmodernist views of the death of the author are disappearing quickly from the scene. As a collection it exemplifies the best work that is being done on this problem at the moment, and it will no doubt inspire further debate." --The Journal of Aesthetics and Art Criticism "[T]his volume contains important articles illuminating the central debate over the role and relevance of authorial intentions in literary interoperation." --British Journal of Aesthetics
Link: http://www.jstor.org/stable/j.ctt14bs87q
2 The Authority of the Text from:
Intention Interpretation
Author(s) BEARDSLEY MONROE C.
Abstract: The first thing required to make criticism possible is an object to be criticized—something for the critic to interpret and to judge. with its own properties against which interpretations and judgments can be checked. The Principle of Independence. as it might be called. is that literary works exist as individuals and can be distinguished from other things. though it is another question whether they enjoy some special mode of existence. as has been held. I think everyone must agree on this first postulate—here rather roughly stated. But there is another postulate that is logically complementary to the first:
9 Intention and Interpretation: from:
Intention Interpretation
Author(s) KRAUSZ MICHAEL
Abstract: In the preface, Gary Iseminger asks us, “What is the connection, if any, between the author’s intentions in (while) writing a work of literature and the truth (acceptability, validity) of interpretive statements about it?”¹ Before discussing E. D. Hirsch’s and Joseph Margolis’s treatment of some aspects of this question. I first raise some questions about the question itself.
12 Allusions and Intentions from:
Intention Interpretation
Author(s) HERMERÉN GöRAN
Abstract: Under what conditions shall we say that a literary text or a work of art contains an allusion to another text or artwork or that a particular allusion succeeds or is understood? These are the main questions I discuss in this essay. Before proposing an analysis of allusions, however, in a more informal and intuitive way I discuss allusions and some related notions and call attention to some demarcation problems, which I hope pave the way for the subsequent discussions.
1 The Thesis, the Method, and Related Matters from:
The Roots Of Thinking
Abstract: This book is about conceptual origins. In particular, it addresses the question of the conceptual origin of fundamental human practices and beliefs that arose far back in evolutionary human history: tool-making, counting, consistent bipedality, language, the concept of death, engraving and painting. Typically, answers to questions about origins—how a verbal language originated, how counting began, for example—take for granted the very concepts basic to the practice, the concept of oneself as a sound-maker in the case of language, for instance, or the concept of numbers in the case of counting. Insofar as fundamental human practices and beliefs entail
3 On the Origin of Counting: from:
The Roots Of Thinking
Abstract: The starkly contrasting views of Russell and Bakst cited above on the origin of counting call for clarification—and not simply from the viewpoint that a philosopher and a mathematician inhabit two different academic worlds. What is at issue is not a question of philosophy or mathematics; it is a question of the scientific validity of a certain rendering of the origin of counting.
10 The Thesis and Its Opposition: from:
The Roots Of Thinking
Abstract: Ludwig Wittgenstein’s question and sardonic remark on thinking quoted at the beginning of the first chapter underscores the fact that by current Western standards, thinking remains a more inaccessible mystery than either consciousness or intelligence, and this in spite of its immediate accessibility and ostensive prevalence throughout all human societies at the very least.¹ It is not surprising, then, that the origin and genealogy of thinking is not a prominent concern in philosophy or the human sciences, or that the relationship between the evolution of hominid thinking and hominid evolution has never been seriously examined. Yet in some respects the
12 The Case for a Philosophical Anthropology from:
The Roots Of Thinking
Abstract: Philosophical anthropology. The label conjures up a hybrid few have heard of, and for many of those, a hybrid of questionable viability. Indeed, the words sound a flat thud in the ears of most philosophers and a rude intrusion in the ears of most anthropologists, who hardly want anything to do with it. Some would in fact question the very existence of such an animal since the cross-disciplinary marriage necessary to its birth is believed never to have been consummated—at least to the satisfaction of both parties.
15 The Case for Tactile–Kinesthetic Invariants from:
The Roots Of Thinking
Abstract: Epistemological justification of sufficient similarity answers the second question posed in the last chapter, namely, How do we know what the point of view of ancestral hominids was in the first place? The justification rests ultimately on the body. If present-day humans can approximate to the point of view of their hominid ancestors, then explicit corporeal grounds exist for affirming that approximation. Tactile–kinesthetic invariants obviously provide the strongest and most direct way of demonstrating those grounds. Rather than taking up these invariants straightaway, however, a more circuitous epistemological route will be followed, and this in order to demonstrate how
1 The Thesis, the Method, and Related Matters from:
The Roots Of Thinking
Abstract: This book is about conceptual origins. In particular, it addresses the question of the conceptual origin of fundamental human practices and beliefs that arose far back in evolutionary human history: tool-making, counting, consistent bipedality, language, the concept of death, engraving and painting. Typically, answers to questions about origins—how a verbal language originated, how counting began, for example—take for granted the very concepts basic to the practice, the concept of oneself as a sound-maker in the case of language, for instance, or the concept of numbers in the case of counting. Insofar as fundamental human practices and beliefs entail
3 On the Origin of Counting: from:
The Roots Of Thinking
Abstract: The starkly contrasting views of Russell and Bakst cited above on the origin of counting call for clarification—and not simply from the viewpoint that a philosopher and a mathematician inhabit two different academic worlds. What is at issue is not a question of philosophy or mathematics; it is a question of the scientific validity of a certain rendering of the origin of counting.
10 The Thesis and Its Opposition: from:
The Roots Of Thinking
Abstract: Ludwig Wittgenstein’s question and sardonic remark on thinking quoted at the beginning of the first chapter underscores the fact that by current Western standards, thinking remains a more inaccessible mystery than either consciousness or intelligence, and this in spite of its immediate accessibility and ostensive prevalence throughout all human societies at the very least.¹ It is not surprising, then, that the origin and genealogy of thinking is not a prominent concern in philosophy or the human sciences, or that the relationship between the evolution of hominid thinking and hominid evolution has never been seriously examined. Yet in some respects the
12 The Case for a Philosophical Anthropology from:
The Roots Of Thinking
Abstract: Philosophical anthropology. The label conjures up a hybrid few have heard of, and for many of those, a hybrid of questionable viability. Indeed, the words sound a flat thud in the ears of most philosophers and a rude intrusion in the ears of most anthropologists, who hardly want anything to do with it. Some would in fact question the very existence of such an animal since the cross-disciplinary marriage necessary to its birth is believed never to have been consummated—at least to the satisfaction of both parties.
15 The Case for Tactile–Kinesthetic Invariants from:
The Roots Of Thinking
Abstract: Epistemological justification of sufficient similarity answers the second question posed in the last chapter, namely, How do we know what the point of view of ancestral hominids was in the first place? The justification rests ultimately on the body. If present-day humans can approximate to the point of view of their hominid ancestors, then explicit corporeal grounds exist for affirming that approximation. Tactile–kinesthetic invariants obviously provide the strongest and most direct way of demonstrating those grounds. Rather than taking up these invariants straightaway, however, a more circuitous epistemological route will be followed, and this in order to demonstrate how
17 Inventing a Classroom Conversation from:
Studies in Philosophy for Children
Author(s) Reed Ronald F.
Abstract: MY TITLE points to four pivotal questions, or families of questions, that determine, in part, the scope of this chapter and that, I suggest, could and should form a basis for educational reform. Taking the questions as they spring from the four words of the title—
Book Title: The Strange Music of Social Life-A Dialogue on Dialogic Sociology
Publisher: Temple University Press
Author(s): Goetting Ann
Abstract: Nine important sociologists and musicians respond-often vigorously-to the conversation Bell initiates by raising pivotal questions.
The Strange Music of Social Lifeconcludes with Bell's reply to those responses and offers new insight into sociology and music sociology.
Link: http://www.jstor.org/stable/j.ctt14btb53
11 If You Have All the Answers, You Don’t Have All the Questions from:
The Strange Music of Social Life
Author(s) BELL MICHAEL M.
Abstract: If you have all the answers, you don’t have all the questions.I serve on the board of a nonprofit group, and this little aphorism came to me during a recent meeting. We were discussing the aftermath of an effort by the group that did not turn out as we had expected. Our emotions were mixed. A disheartened mood washed around with the exhilaration of what we had attempted. The world had critiqued us, yes, but we had critiqued the world. We had spoken and had heard back more than the mere resound of our intervention. No echo. No mimicry.
Book Title: A Moral Military- Publisher: Temple University Press
Author(s): Axinn Sidney
Abstract: Axinn answers "yes" to these questions. His objective in
A Moral Militaryis to establish a basic framework for moral military action and to assist in analyzing military professional ethics. He argues for the seriousness of the concept of military honor but limits honorable military activity by a strict interpretation of the notion of war crime.
Link: http://www.jstor.org/stable/j.ctt14btf9m
1 Introduction from:
A Moral Military
Abstract: Should a soldier ever disobey a direct military order? Are there restrictions on how we fight a war? What is “military honor,” and does it really affect the contemporary soldier? These questions lead to a number of ethical problems, including the odd but basic one: Is human dignity possible under battlefield conditions? This book considers views on several sides of these matters, analyzes the “laws of warfare,” and concludes that the answer is “yes” to each of the above questions. Military honor matters, morality restricts military choices, and human dignity can be won or lost.
2 Morality: from:
A Moral Military
Abstract: Moral questions concern choices between the alternative paths of satisfying
eitherone’s personal, individual goals or the goals of some entity outside of and different from one’s self. Such questions arise on almost every page of this book. During a war, should one risk one’s life as a soldier or flee the country? Should one follow the Geneva Conventions on the treatment of prisoners, or may prisoners be shot to preserve one’s own personal safety? Should a soldier keep his or her word, even if personal convenience, safety, or advancement suggest otherwise? Should a soldier use torture to obtain possible
8 War Crimes, Remedies, and Retaliation (Dirty Warfare) from:
A Moral Military
Abstract: The concept of a war crime is at the center of military ethics. What is a war crime, who is responsible for it, and what reprisals are justified against it? The business of this chapter is to respond directly to these questions. In addition, due to the events of the past few decades, we must pay new attention to the term
terrorism. How is terrorism related to war crimes? After considering the general idea of a war crime, we will define terrorism.
10 Torture from:
A Moral Military
Abstract: Tony Lagouranis, who spent a year in Iraq as a U.S. Army military interrogator in Abu Ghraib and other prisons, says that he “noticed something very disturbing. People are absolutely fascinated by torture. As soon as someone learns that I was an interrogator, I can see him formulate the next question.… ‘Did you torture anyone?’ It comes from people all across the political spectrum, from people both disgusted by torture and from people who actually want the troops to do it.”¹ I’ll leave to the psychologists the question of why people are so fascinated by torture. This chapter will deal
11 Nuclear Devices and Low-intensity Conflicts from:
A Moral Military
Abstract: When we consult the existing manuals on the question, we find a strange situation. They include only extremely brief references to the most powerful weapons of all and only oblique comments on their usability. In its July 1956 edition, FM 27-10 has a single sentence in the paragraph on atomic weapons that states that these weapons
12 Conclusions from:
A Moral Military
Abstract: Chapter 2 considered the range of moral styles. The rest of this book may be thought of as a discussion of various aspects of the war conventions. Now we have this question: What is the moral status of the style that follows the conventions and the moral status of the styles that do not? Specific and narrower questions about morality appeared in each chapter, but we are still left with the matter of the status of the conventions as a whole.
10. Religião e etnicidade: from:
Religión, Política y Cultura en América Latina. Nuevas miradas
Author(s) de Oliveira Irene Dias
Abstract: Na sociedade contemporânea as categorias da multiplicidade, da flexibilidade e da porosidade das fronteiras e identidades étnicas apontam para a necessidade do reconhecimento do pluralismo religioso e da diversidade cultural de grupos sociais e étnicos que a compõem. Conseqüentemente isto exige formas de intervenção social e requer maior visibilidade das diferenças étnicas, regionais e religiosas. O multiculturalismo tem se estabelecido como um terreno de debates e polêmicas intermináveis, confrontando diferentes modos de promover a igualdade, o reconhecimento do outro, de outras religiões; questionando a hegemonia do grupo étnico e/ou da religião dominante e dando espaço à expressão das culturas, saberes
10. Religião e etnicidade: from:
Religión, Política y Cultura en América Latina. Nuevas miradas
Author(s) de Oliveira Irene Dias
Abstract: Na sociedade contemporânea as categorias da multiplicidade, da flexibilidade e da porosidade das fronteiras e identidades étnicas apontam para a necessidade do reconhecimento do pluralismo religioso e da diversidade cultural de grupos sociais e étnicos que a compõem. Conseqüentemente isto exige formas de intervenção social e requer maior visibilidade das diferenças étnicas, regionais e religiosas. O multiculturalismo tem se estabelecido como um terreno de debates e polêmicas intermináveis, confrontando diferentes modos de promover a igualdade, o reconhecimento do outro, de outras religiões; questionando a hegemonia do grupo étnico e/ou da religião dominante e dando espaço à expressão das culturas, saberes
5 1916 and Irish Republicanism: from:
Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) McGarry Fearghal
Abstract: By exploring the question of what republicanism meant to the rebels of 1916, before the Rising became burdened by the weight of its own myth, this chapter seeks to identify some connections between the history of an event and its commemoration. It emphasises how unpredictable the Rising’s success in creating popular support for republicanism was, and argues that this contingent outcome was largely a product of its wartime context. Although the Rising is now synonymous with republicanism, its ideological significance was less apparent at the time: many rebels fought for Irish freedom rather than a republic. The implications of this
7 Two Traditions and the Places Between from:
Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) Clark Paul
Abstract: When I was growing up in Northern Ireland in the 1960s, your religion defined your identity and there was one common question: ‘Are you one of us or one of them?’ This was shorthand for ‘Are you a Catholic or a Protestant?’ In truth, I belonged neither to ‘us’ nor ‘them’. My father, an Ulster Presbyterian, had met my mother, a Leinster Catholic, when she nursed in Belfast in the early 1950s. Such is the power of love that, much to the dismay and anger of his parents, my father turned his back on the religion of his birth. He
5 1916 and Irish Republicanism: from:
Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) McGarry Fearghal
Abstract: By exploring the question of what republicanism meant to the rebels of 1916, before the Rising became burdened by the weight of its own myth, this chapter seeks to identify some connections between the history of an event and its commemoration. It emphasises how unpredictable the Rising’s success in creating popular support for republicanism was, and argues that this contingent outcome was largely a product of its wartime context. Although the Rising is now synonymous with republicanism, its ideological significance was less apparent at the time: many rebels fought for Irish freedom rather than a republic. The implications of this
7 Two Traditions and the Places Between from:
Towards Commemoration: Ireland in war in revolution 1912-1923
Author(s) Clark Paul
Abstract: When I was growing up in Northern Ireland in the 1960s, your religion defined your identity and there was one common question: ‘Are you one of us or one of them?’ This was shorthand for ‘Are you a Catholic or a Protestant?’ In truth, I belonged neither to ‘us’ nor ‘them’. My father, an Ulster Presbyterian, had met my mother, a Leinster Catholic, when she nursed in Belfast in the early 1950s. Such is the power of love that, much to the dismay and anger of his parents, my father turned his back on the religion of his birth. He
8 Conclusions from:
Meaning and Context in the Thanksgiving Hymns
Abstract: This book is basically a study of how we can, or cannot, access the contexts of ancient texts—in this case 1QHodayot
a. Textual interpretation is in part a question of understanding the meaning of a text in light of its sociohistorical circumstances. More specifically, I have attempted to reach a meaningful explanation for the heterogeneous character of 1QHodayota. So far, explanations have been based on the notion that differences between the so-called Leader Hymns and the so-called Community Hymns mirror a social dichotomy, and that the one group of hymns was spoken by the community leadership, whereas the other was
Book Title: Huihui-Navigating Art and Literature in the Pacific
Publisher: University of Hawaii Press
Author(s): Nordstrom Georganne
Abstract: This groundbreaking anthology is the first to navigate the interconnections between the rhetorics and aesthetics of the Pacific. Like the bright and multifaceted constellation for which it is named, Huihui: Rhetorics and Aesthetics in the Pacific showcases a variety of genres and cross-genre forms—critical essays, poetry, short fiction, speeches, photography, and personal reflections—that explore a wide range of subjects, from Disney’s Aulani Resort to the Bishop Museum, from tiki souvenirs to the Dusky Maiden stereotype, from military recruitment to colonial silencing, from healing lands to healing words and music, from decolonization to sovereignty. These works go beyond conceiving of Pacific rhetorics and aesthetics as being always and only in response to a colonizing West and/or East. Instead, the authors emphasize the importance of situating their work within indigenous intellectual, political, and cultural traditions and innovations of the Pacific. Taken together, this anthology threads ancestral and contemporary discursive strategies, questions colonial and oppressive representations, and seeks to articulate an empowering decolonized future for all of Oceania. Representing several island and continental nations, the contributing authors include Albert Wendt, Haunani-Kay Trask, Mililani Trask, Chantal Spitz, Jonathan Kay Kamakawiwoʻole Osorio, Flora Devatine, Kalena Silva, Steven Winduo, Alice Te Punga Somerville, Selina Tusitala Marsh, kuʻualoha hoʻomanawanui, Craig Santos Perez, Gregory Clark, Chelle Pahinui, Dan Taulapapa McMullin, Michael Puleloa, Lisa King, and Steven Gin. Collectively, their words guide us over ocean routes like the great waʻa, vaʻa, waka, proa, and sakman once navigated by the ancestors of Oceania, now navigated again by their descendants.
Link: http://www.jstor.org/stable/j.ctt14tqcww
Chapter Three Un/Civilized Girls, Unruly Poems: from:
Huihui
Author(s) Marsh Selina Tusitala
Abstract: “Civilized Girl,” the title poem of Jully Makini’s first collection of poetry, published in 1981 (Sipolo 1981)—the first by a Solomon Islands woman—is about a young urban-based Solomon Island girl questioning her identity. “Roviana Girl,” published five years later in Makini’s second collection,
Praying Parents(Sipolo 1986), is about a village-based girl critiquing her changing society. In indigenous literature, the urban-based civilized girl often serves as a trope for the ills of Westernization and colonization. She is implicitly contrasted with the traditional girl, who is based in the village and whose adherence to static traditional roles remains unquestioned
1 Christianity: from:
Joy and Human Flourishing
Author(s) Moltmann Jürgen
Abstract: My question at that time was this: How can we laugh and rejoice,
Book Title: Foundational Theology-A New Approach to Catholic Fundamental Theology
Publisher: Augsburg Fortress Publishers
Author(s): Jacobs-Vandegeer Christiaan
Abstract: Fundamental theology is traditionally viewed as the starting point for the various disciplines within Catholic theology; it is the place where solid foundations are established for the further research and engagement with the vast terrain of historical, systematic, philosophical, and sacramental/liturgical theology. In Foundational Theology, a landmark new study, Neil Ormerod and Christiaan Jacobs-Vandegeer seek to ground foundational theology in the normative drive toward meaning, truth, goodness, and beauty, appropriated by the theologian through religious, moral, intellectual, and psychic conversions. In doing so, the work maps out the implications of those fundamental orientations to the specific questions and topics of the Catholic theological tradition: God, Trinity, revelation, and an array of doctrinal points of investigation. The authors in this work provide a comprehensive approach to theological foundations for theologians while employing a new, groundbreaking approach to the discipline through the application of the insights of Bernard Lonergan, one of the foremost Catholic theologians of the modern era.
Link: http://www.jstor.org/stable/j.ctt155j2pq
4 Intellectual Conversion and Meaning, Truth, and Reality from:
Foundational Theology
Abstract: In the second century ce, Tertullian asked the question, “What indeed has Athens to do with Jerusalem?”¹ It is a question that has continued to echo through the learned books and journals, the lecture halls and classrooms of theological institutions in the ensuing centuries. What is the relationship, if any, between philosophical reason, captured by the symbol of Athens, the home of Greek philosophy, and Christian faith, captured in the symbol of Jerusalem? Whatever one might think of the question and its theoretical answers, historically there has been a strong tendency for philosophical questions and issues to arise within the
5 Psychic Conversion and the Question of Beauty from:
Foundational Theology
Abstract: Thus far, we have considered religious, moral, and intellectual conversions and their foundational role in the life of the theologian seeking to be an authentic subject engaged in theological work. The question can arise as to whether this is an exhaustive account of the foundational theological subject. What other types of conversion might we consider? Previously we have mentioned our fundamental orientation to meaning, truth, and goodness. Goodness and values relate to moral conversion, while questions of meaning and truth relate to intellectual conversion. We have already seen how the presence and absence of these conversions may impact on the
6 God from:
Foundational Theology
Abstract: This chapter discusses theological foundations for knowledge of God. Our approach emphasizes the conversion of the theologian and builds on previous chapters by illustrating how a theologian’s fourfold conversion determines the horizon within which discourse about God becomes meaningful. The chapter begins by identifying the main lines or themes of several major conversations about knowledge of God in the history of philosophy and theology. In this way, the reader may gain a sense of how our discussion of foundations allows us to revisit classic themes or questions about God.
8 Heuristic Anticipation of Doctrines from:
Foundational Theology
Abstract: The task of foundations is not to preempt doctrines, but at the same time, sound foundations provide heuristic anticipations of doctrines, especially as these foundations emerge out of dialectical conflicts of interpretations of the history of doctrinal development. Without actually coming to the point of making a judgment, one can argue for the congruence of foundational categories with key doctrines such as Trinity, Incarnation, and Church. Many of the questions about the reasonableness of central doctrines are taken up in traditional fundamental theology, but in the form of apologetics and emphasizing credibility. Here, the goal is more modest, to show
Book Title: Foundational Theology-A New Approach to Catholic Fundamental Theology
Publisher: Augsburg Fortress Publishers
Author(s): Jacobs-Vandegeer Christiaan
Abstract: Fundamental theology is traditionally viewed as the starting point for the various disciplines within Catholic theology; it is the place where solid foundations are established for the further research and engagement with the vast terrain of historical, systematic, philosophical, and sacramental/liturgical theology. In Foundational Theology, a landmark new study, Neil Ormerod and Christiaan Jacobs-Vandegeer seek to ground foundational theology in the normative drive toward meaning, truth, goodness, and beauty, appropriated by the theologian through religious, moral, intellectual, and psychic conversions. In doing so, the work maps out the implications of those fundamental orientations to the specific questions and topics of the Catholic theological tradition: God, Trinity, revelation, and an array of doctrinal points of investigation. The authors in this work provide a comprehensive approach to theological foundations for theologians while employing a new, groundbreaking approach to the discipline through the application of the insights of Bernard Lonergan, one of the foremost Catholic theologians of the modern era.
Link: http://www.jstor.org/stable/j.ctt155j2pq
4 Intellectual Conversion and Meaning, Truth, and Reality from:
Foundational Theology
Abstract: In the second century ce, Tertullian asked the question, “What indeed has Athens to do with Jerusalem?”¹ It is a question that has continued to echo through the learned books and journals, the lecture halls and classrooms of theological institutions in the ensuing centuries. What is the relationship, if any, between philosophical reason, captured by the symbol of Athens, the home of Greek philosophy, and Christian faith, captured in the symbol of Jerusalem? Whatever one might think of the question and its theoretical answers, historically there has been a strong tendency for philosophical questions and issues to arise within the
5 Psychic Conversion and the Question of Beauty from:
Foundational Theology
Abstract: Thus far, we have considered religious, moral, and intellectual conversions and their foundational role in the life of the theologian seeking to be an authentic subject engaged in theological work. The question can arise as to whether this is an exhaustive account of the foundational theological subject. What other types of conversion might we consider? Previously we have mentioned our fundamental orientation to meaning, truth, and goodness. Goodness and values relate to moral conversion, while questions of meaning and truth relate to intellectual conversion. We have already seen how the presence and absence of these conversions may impact on the
6 God from:
Foundational Theology
Abstract: This chapter discusses theological foundations for knowledge of God. Our approach emphasizes the conversion of the theologian and builds on previous chapters by illustrating how a theologian’s fourfold conversion determines the horizon within which discourse about God becomes meaningful. The chapter begins by identifying the main lines or themes of several major conversations about knowledge of God in the history of philosophy and theology. In this way, the reader may gain a sense of how our discussion of foundations allows us to revisit classic themes or questions about God.
8 Heuristic Anticipation of Doctrines from:
Foundational Theology
Abstract: The task of foundations is not to preempt doctrines, but at the same time, sound foundations provide heuristic anticipations of doctrines, especially as these foundations emerge out of dialectical conflicts of interpretations of the history of doctrinal development. Without actually coming to the point of making a judgment, one can argue for the congruence of foundational categories with key doctrines such as Trinity, Incarnation, and Church. Many of the questions about the reasonableness of central doctrines are taken up in traditional fundamental theology, but in the form of apologetics and emphasizing credibility. Here, the goal is more modest, to show
Book Title: Foundational Theology-A New Approach to Catholic Fundamental Theology
Publisher: Augsburg Fortress Publishers
Author(s): Jacobs-Vandegeer Christiaan
Abstract: Fundamental theology is traditionally viewed as the starting point for the various disciplines within Catholic theology; it is the place where solid foundations are established for the further research and engagement with the vast terrain of historical, systematic, philosophical, and sacramental/liturgical theology. In Foundational Theology, a landmark new study, Neil Ormerod and Christiaan Jacobs-Vandegeer seek to ground foundational theology in the normative drive toward meaning, truth, goodness, and beauty, appropriated by the theologian through religious, moral, intellectual, and psychic conversions. In doing so, the work maps out the implications of those fundamental orientations to the specific questions and topics of the Catholic theological tradition: God, Trinity, revelation, and an array of doctrinal points of investigation. The authors in this work provide a comprehensive approach to theological foundations for theologians while employing a new, groundbreaking approach to the discipline through the application of the insights of Bernard Lonergan, one of the foremost Catholic theologians of the modern era.
Link: http://www.jstor.org/stable/j.ctt155j2pq
4 Intellectual Conversion and Meaning, Truth, and Reality from:
Foundational Theology
Abstract: In the second century ce, Tertullian asked the question, “What indeed has Athens to do with Jerusalem?”¹ It is a question that has continued to echo through the learned books and journals, the lecture halls and classrooms of theological institutions in the ensuing centuries. What is the relationship, if any, between philosophical reason, captured by the symbol of Athens, the home of Greek philosophy, and Christian faith, captured in the symbol of Jerusalem? Whatever one might think of the question and its theoretical answers, historically there has been a strong tendency for philosophical questions and issues to arise within the
5 Psychic Conversion and the Question of Beauty from:
Foundational Theology
Abstract: Thus far, we have considered religious, moral, and intellectual conversions and their foundational role in the life of the theologian seeking to be an authentic subject engaged in theological work. The question can arise as to whether this is an exhaustive account of the foundational theological subject. What other types of conversion might we consider? Previously we have mentioned our fundamental orientation to meaning, truth, and goodness. Goodness and values relate to moral conversion, while questions of meaning and truth relate to intellectual conversion. We have already seen how the presence and absence of these conversions may impact on the
6 God from:
Foundational Theology
Abstract: This chapter discusses theological foundations for knowledge of God. Our approach emphasizes the conversion of the theologian and builds on previous chapters by illustrating how a theologian’s fourfold conversion determines the horizon within which discourse about God becomes meaningful. The chapter begins by identifying the main lines or themes of several major conversations about knowledge of God in the history of philosophy and theology. In this way, the reader may gain a sense of how our discussion of foundations allows us to revisit classic themes or questions about God.
8 Heuristic Anticipation of Doctrines from:
Foundational Theology
Abstract: The task of foundations is not to preempt doctrines, but at the same time, sound foundations provide heuristic anticipations of doctrines, especially as these foundations emerge out of dialectical conflicts of interpretations of the history of doctrinal development. Without actually coming to the point of making a judgment, one can argue for the congruence of foundational categories with key doctrines such as Trinity, Incarnation, and Church. Many of the questions about the reasonableness of central doctrines are taken up in traditional fundamental theology, but in the form of apologetics and emphasizing credibility. Here, the goal is more modest, to show
7 The Lost Sheep (Q/Luke 15:1–7) and the Parables in Q from:
Puzzling the Parables of Jesus
Abstract: The Q document has always played an important role in historical Jesus research.¹ A majority of scholars would assume that the Q document may be considered to be the oldest document of the Jesus tradition, which is still available by means of the so called “double tradition” of Matthew and Luke. As stated in chapter 3, there is broad consensus in scholarship identifying Jesus as the teller of parables. Therefore, it is surprising that no monograph on the parables in Q has ever been published.² This is in part related to the as-yet-unanswered question of the textual form of Q
9 The Ten Virgins (Matt. 25:1–13) and the Parables in Matthew from:
Puzzling the Parables of Jesus
Abstract: A first question to pose is where do we find parables in the Gospel of Matthew? However, before being able to identify a parable, one must clarify what
7 The Lost Sheep (Q/Luke 15:1–7) and the Parables in Q from:
Puzzling the Parables of Jesus
Abstract: The Q document has always played an important role in historical Jesus research.¹ A majority of scholars would assume that the Q document may be considered to be the oldest document of the Jesus tradition, which is still available by means of the so called “double tradition” of Matthew and Luke. As stated in chapter 3, there is broad consensus in scholarship identifying Jesus as the teller of parables. Therefore, it is surprising that no monograph on the parables in Q has ever been published.² This is in part related to the as-yet-unanswered question of the textual form of Q
9 The Ten Virgins (Matt. 25:1–13) and the Parables in Matthew from:
Puzzling the Parables of Jesus
Abstract: A first question to pose is where do we find parables in the Gospel of Matthew? However, before being able to identify a parable, one must clarify what
7 The Lost Sheep (Q/Luke 15:1–7) and the Parables in Q from:
Puzzling the Parables of Jesus
Abstract: The Q document has always played an important role in historical Jesus research.¹ A majority of scholars would assume that the Q document may be considered to be the oldest document of the Jesus tradition, which is still available by means of the so called “double tradition” of Matthew and Luke. As stated in chapter 3, there is broad consensus in scholarship identifying Jesus as the teller of parables. Therefore, it is surprising that no monograph on the parables in Q has ever been published.² This is in part related to the as-yet-unanswered question of the textual form of Q
9 The Ten Virgins (Matt. 25:1–13) and the Parables in Matthew from:
Puzzling the Parables of Jesus
Abstract: A first question to pose is where do we find parables in the Gospel of Matthew? However, before being able to identify a parable, one must clarify what
7 The Lost Sheep (Q/Luke 15:1–7) and the Parables in Q from:
Puzzling the Parables of Jesus
Abstract: The Q document has always played an important role in historical Jesus research.¹ A majority of scholars would assume that the Q document may be considered to be the oldest document of the Jesus tradition, which is still available by means of the so called “double tradition” of Matthew and Luke. As stated in chapter 3, there is broad consensus in scholarship identifying Jesus as the teller of parables. Therefore, it is surprising that no monograph on the parables in Q has ever been published.² This is in part related to the as-yet-unanswered question of the textual form of Q
9 The Ten Virgins (Matt. 25:1–13) and the Parables in Matthew from:
Puzzling the Parables of Jesus
Abstract: A first question to pose is where do we find parables in the Gospel of Matthew? However, before being able to identify a parable, one must clarify what
Book Title: The Homebrewed Christianity Guide to Jesus-Lord, Liar, Lunatic…Or Awesome?
Publisher: Augsburg Fortress Publishers
Author(s): FULLER TRIPP
Abstract: Christology is crazy. It’s rather absurd to identify a first-century homeless Jew as God revealed, but a bunch of us do anyway. In this book, Tripp Fuller examines the historical Jesus, the development of the doctrine of Christ, the questions that drove christological innovations through church history, contemporary constructive proposals, and the predicament of belief for the church today. Recognizing that the battle over Jesus is no longer a public debate between the skeptic and believer but an internal struggle in the heart of many disciples, he argues that we continue to make christological claims about more than an “event" or simply the “Jesus of history." On the other hand, C. S. Lewis’s infamous “liar, lunatic, and Lord" scheme is no longer intellectually tenable. This may be a guide to Jesus, but for Christians, Fuller is guiding us toward a deeper understanding of God. He thinks it’s good news—good news about a God who is so invested in the world that God refuses to be God without us.
Link: http://www.jstor.org/stable/j.ctt155j380
1 Lord, Liar, Lunatic … or Just Freaking Awesome from:
The Homebrewed Christianity Guide to Jesus
Abstract: I have discovered a secret way of solving the most perplexing theological questions. My college roommate and I invented it in our dorm room as a way of finding answers to some of our most contentious debates. We were religion and philosophy majors, which means we argued about religion and politics as a kind of recreational sport. When we arrived at an intractable difference of opinions, we settled it like any nineteen-year-old scholar should—by playing a video game. We settled our disputes over a game of Madden 2001, to be exact. We decided that the best way for the
8 The Skeptic and the Believer from:
The Homebrewed Christianity Guide to Jesus
Abstract: When I teach confirmation class, I tend to make a big deal about questions. The process ultimately boils down to the one Jesus put to his disciples: “Who do you say that I am?”¹ It’s my contention, however, that the questions surrounding that question are just as important as the initial question itself. You can easily answer a question and never understand what it’s really about. As a church we can even repeat “the correct” answers to avoid taking the question Jesus posed seriously. Seriously attending to questions not only leads to a more passionate church, but one that has
Book Title: Citizenship in Heaven and on Earth-Karl Barth's Ethics
Publisher: Augsburg Fortress Publishers
Author(s): Massmann Alexander
Abstract: While Karl Barth is one of the most significant theologians of the twentieth century, his contribution to ethics is less well known and subject to controversy among interpreters. Barth combined his commitment to the church and its particular task in faith and theology with a concern for ethics and politics in wider society. By examining the historical development of Barth’s ethics, this study traces the vital influences and considerable shifts in Barth’s understanding of the ethical task, situating him within his political context. Alexander Massmann provides a comprehensive explication and assessment of the full scope of Barth’s ethics, from the first edition of the Romans commentary to the final volume of the Church Dogmatics. General questions of Barth’s methodology in ethics and case studies in applied ethics are both analyzed in their intricate connection to his dogmatic thought. The study highlights how an ethical approach emerged in which the freedom of the gospel allows for considerable openness to empirical insights from other disciplines. The author reevaluates Barth’s ethics in a constructive vision of the role of the church in the quest for a just society.
Link: http://www.jstor.org/stable/j.ctt155j39h
3 The Ethics of the Doctrine of Creation in Church Dogmatics III/4 from:
Citizenship in Heaven and on Earth
Abstract: The discussion of
CDII/2, chapter 8 detected a significant contradiction between ethical actualism on the one hand and the priority of the gospel over the law or the doctrine of election on the other. The ensuing volumes ofCDIII deal with the doctrine of creation. The subvolume discussing the ethical aspects of the doctrine of creation,CDIII/4, discusses those ethical questions that arise with regard to God’s work as Creator. In part, Barth explicitly retains the actualistic concept of ethics, especially at the beginning. Yet at the same time, he engages in the discussion of empirical phenomena,
5 Perspectives: from:
Citizenship in Heaven and on Earth
Abstract: The historico-genealogical and systematic reconstruction of Barth’s concept of gospel and law has been a continuing theme in this discussion. Referencing “GL” and
CDII/2, chapter 8, Barth himself called it “the basic substance” ofCD.¹ An important question pursued in the current interpretation was if this subordination of the law is authoritarian,
4. Stealing the Show: from:
The Executed God
Abstract: The way of the cross is adversarial, yes, but the embodied expression of that way under conditions of empire is neither violent tactical maneuvering nor passive endurance. Both of these responses may be necessary in certain situations. But the binary of violence/nonviolence is not the most important consideration when weighing how to express an adversarial politics. The greater question is how effective action is possible—action that will, in fact, resist and transform. This chapter turns to the second defining characteristic of Jesus’ way of the cross after its adversarial politics: the forging of dramatic action. It points to the
Book Title: The Wisdom and Foolishness of God-First Corinthians 1-2 in Theological Exploration
Publisher: Augsburg Fortress Publishers
Author(s): Askani Hans-Christoph
Abstract: The first two chapters of Paul’s first epistle to the Christians of Corinth, written in the fifth decade of the first century, have played a significant role in the history of Christian theology. Interpreting the central event in Christianity, namely the crucifixion of Jesus, Paul reflects on the wisdom and foolishness of God, which he opposes to the world’s wisdom. According to Paul, the “word of the cross," which is “foolishness" to some and “scandal" to others, leads to an upheaval in one’s way of thinking. For two millenia, theology has often turned to these passages in order to sustain its reflection. Many central questions emerge from Paul’s text on the meaning of a crucified Messiah, on God’s omnipotence, weakness, and suffering. This volume hopes to achieve two things by seeking to place exegetes, historians, philosophers, and theologians in conversation: to better understand Paul’s text and its reception and also to examine the ways in which it can nourish our theological reflection today.
Link: http://www.jstor.org/stable/j.ctt155j3m5
3 On a Road Not Taken: from:
The Wisdom and Foolishness of God
Author(s) Plaxco Kellen
Abstract: Late-modern questions and concerns lead Paul’s readers to suppose that Paul’s opposition of “wisdom” to “folly” is the lens for focusing Paul’s meaning.¹ Just so, the best reading of Paul’s First Letter to the Corinthians is the reading that best interprets that opposition’s dissonance as the center of Paul’s thought.² It is not as though Paul does not oppose cruciform folly to worldly wisdom. Any exegete must acknowledge Paul’s playful polarities of wisdom and folly, power and weakness, and so on. But it is not a foregone conclusion that this opposition forms the core of Paul’s theology in 1 Corinthians
5 Paul’s Refusal of Wisdom in Aquinas’s Commentary on 1 Corinthians: from:
The Wisdom and Foolishness of God
Author(s) Eitel Adam
Abstract: Thomas Aquinas wrote on conventional topics in conventional genres in medieval faculties of theology. Well over half of his corpus comprises commentaries on Scripture, a commentary on Peter Lombard’s
Sentences, and two pedagogically motivated revisions of its topics known as theSumma Against the Gentilesand theSumma of Theology(hereafterSumma).¹ Much else in his corpus consists in disputed questions on theological topics, sermons and liturgical works, and commentaries on books by Boethius and Dionysius.² Thomas also exposited many of the Aristotelian texts that were available in the thirteenth-century Latin West.³ Can he for that reason be called a
11 On Justification and Beyond—An Attempt from:
The Wisdom and Foolishness of God
Author(s) Wüthrich Matthias D.
Abstract: It is hardly surprising that Walser’s clarion call has fallen on sympathetic ears among theologians.⁴ I want to take Walser’s literary intuition as a starting point for thinking about “justification.” My thinking is guided by a question that does not concern Walser much but that is crucial in theological terms: the question regarding the status of justification’s doctrinal articulation
Book Title: Resisting history-Religious transcendence and the invention of the unconscious
Publisher: Manchester University Press
Author(s): Hayward Rhodri
Abstract: How can historians make sense of visions, hauntings and demonic possession? Do miraculous events have any place in a world governed by cause and effect? In Resisting history, Rhodri Hayward examines the cumulative attempts of theologians, historians and psychologists to create a consistent and rational narrative capable of containing the inexplicable. This lucid and provocative account argues that the psychological theories we routinely use to make sense of supernatural experience were born out of struggles between popular mystics and conservative authorities. Hayward’s lively analysis of the Victorian disciplines of Christology, psychology and psychical research reveals how our modern concept of the subconscious was developed as a tool for policing religious inspiration. He concludes his argument with a vivid study of the Welsh Revival of 1904-5, in which the attempt of thousands of converts to cast off their everyday identity was diffused and defeated using the language of the new psychology. By revealing the politics inherent in such language, Hayward raises questions about its deployment in the work of today’s historians. Written in a clear and accessible style, Resisting history provides a fresh and entertaining perspective for anyone interested in questioning the concepts that underlie historical writing and psychological thought today.
Link: http://www.jstor.org/stable/j.ctt155j66d
5 Touching art: from:
The new aestheticism
Author(s) Malpas Simon
Abstract: Throughout the history of literary and art criticism the focus has fallen, as Jean-Luc Nancy argues, on the creation or reception of works and texts. Theories of genius, authorial psychology and the material or historical conditions of production have revalued the creative processes that give rise to art in a range of different ways. Equally, important questions about reception that deal with notions of canonicity, ideology and the construction of subjectivities in texts have been generated by critical movements that seek to investigate the politics of literature, art and culture. Stripped down to a minimal point, however, the question of
7 Defending poetry, or, is there an early modern aesthetic? from:
The new aestheticism
Author(s) Robson Mark
Abstract: This question appears within the space occupied by what has become known in certain literary-critical circles as the
early modernperiod, broadly defined as 1500–1700.¹ Formulation of the idea of the early modern can be taken as an exemplary moment in the permeation of a ‘new’ historicism through literary studies since the early 1980s, most obviously through the twin historicisms of cultural materialism and cultural poetics (or ‘new historicism’).² The periodising titleearly modernis part of a
12 Including transformation: from:
The new aestheticism
Author(s) Benjamin Andrew
Abstract: Central to any understanding of contemporary art and therefore central to any engagement with a contemporary politics of art is the question of the nature of the contemporary.¹ Even before definitions of art and politics are offered it is the contemporary that emerges as the more insistent problem. While any attempt to pursue the contemporary in a detailed manner must become, in the end, an engagement within the philosophico-political problem of modernity, here, in this context, a form of abbreviation needs to be found. A shortened yet insistent staging of the issues involved in a sustained investigation of the contemporary
5 Touching art: from:
The new aestheticism
Author(s) Malpas Simon
Abstract: Throughout the history of literary and art criticism the focus has fallen, as Jean-Luc Nancy argues, on the creation or reception of works and texts. Theories of genius, authorial psychology and the material or historical conditions of production have revalued the creative processes that give rise to art in a range of different ways. Equally, important questions about reception that deal with notions of canonicity, ideology and the construction of subjectivities in texts have been generated by critical movements that seek to investigate the politics of literature, art and culture. Stripped down to a minimal point, however, the question of
7 Defending poetry, or, is there an early modern aesthetic? from:
The new aestheticism
Author(s) Robson Mark
Abstract: This question appears within the space occupied by what has become known in certain literary-critical circles as the
early modernperiod, broadly defined as 1500–1700.¹ Formulation of the idea of the early modern can be taken as an exemplary moment in the permeation of a ‘new’ historicism through literary studies since the early 1980s, most obviously through the twin historicisms of cultural materialism and cultural poetics (or ‘new historicism’).² The periodising titleearly modernis part of a
12 Including transformation: from:
The new aestheticism
Author(s) Benjamin Andrew
Abstract: Central to any understanding of contemporary art and therefore central to any engagement with a contemporary politics of art is the question of the nature of the contemporary.¹ Even before definitions of art and politics are offered it is the contemporary that emerges as the more insistent problem. While any attempt to pursue the contemporary in a detailed manner must become, in the end, an engagement within the philosophico-political problem of modernity, here, in this context, a form of abbreviation needs to be found. A shortened yet insistent staging of the issues involved in a sustained investigation of the contemporary
Epilogue: from:
Conrad's Marlow
Abstract: Who exactly is Charlie Marlow? Or, is it perhaps more appropriate to ask ‘what’ exactly is Charlie Marlow? In its attempts to get to grips with Conrad’s most famous creation, this study has certainly approached Marlow in both senses: asking of him both who and what. Is Marlow a character or a narrator, a biographer or an autobiographical screen, a messenger or an interpreter, a bearer of the truth or a misguided liar? It might be expected of a conclusion to offer a definitive answer to one, or all, of these questions, but following an argument that has been concerned
Epilogue: from:
Conrad's Marlow
Abstract: Who exactly is Charlie Marlow? Or, is it perhaps more appropriate to ask ‘what’ exactly is Charlie Marlow? In its attempts to get to grips with Conrad’s most famous creation, this study has certainly approached Marlow in both senses: asking of him both who and what. Is Marlow a character or a narrator, a biographer or an autobiographical screen, a messenger or an interpreter, a bearer of the truth or a misguided liar? It might be expected of a conclusion to offer a definitive answer to one, or all, of these questions, but following an argument that has been concerned
Epilogue: from:
Conrad's Marlow
Abstract: Who exactly is Charlie Marlow? Or, is it perhaps more appropriate to ask ‘what’ exactly is Charlie Marlow? In its attempts to get to grips with Conrad’s most famous creation, this study has certainly approached Marlow in both senses: asking of him both who and what. Is Marlow a character or a narrator, a biographer or an autobiographical screen, a messenger or an interpreter, a bearer of the truth or a misguided liar? It might be expected of a conclusion to offer a definitive answer to one, or all, of these questions, but following an argument that has been concerned
2 The Traveller colonised from:
"Insubordinate Irish"
Abstract: The question of group origins as a marker for cultural legitimacy is today often considered a very recent development, a development that can be attributed entirely to modernity. The issues of ethnogenesis, group origins, kin-related heredity and apparent ‘legitimacy’ in both cultural and historic terms were all issues which fascinated intellectuals and scholarly communities in the nineteenth century and earlier, however. In fact such subjects or ‘objects of enquiry’ would actually serve as the backdrop to the very first ‘institutionally-inspired’ studies of Travellers and Gypsies in Western Europe.
4 Theoretical perspectives and the Irish context from:
"Insubordinate Irish"
Abstract: The concept of the ‘Other’ or Otherness has been explored through a diverse array of discourses including the historical, the socio-cultural, the anthropological, the psychoanalytic (see Freud, 1938, 1950a, 1950b, 1957, for example), the linguistic and the philosophical (see Lévinas, 1996; Volf, 1996). While the question of the ‘Other’ or Otherness may have not have been a term which carried much significance in Irish academic circles during the 1950s and 1960s when folklorists such as Seán McGrath were writing, it can be said with little fear of contradiction that it was the search for Otherness, albeit Irish and Gaelic and
CHAPTER 3 Hélène Cixousʹ subject of love from:
The subject of love
Abstract: In an interview in 1996 with Hélène Cixous, Kathleen O’Grady broke something of a critical silence regarding the subject of Cixous’ relationship to religion. To the question of her personal relation to God, Cixous describes herself as ‘religiously atheistic’ (O’Grady, 1996–97). The statements that frame this disclosure, however, provide a context in which to read just what it is that she is implicitly distancing herself from and, more importantly, what it might be within religious discourses with which in practice she aligns herself. In the preceding sentence she said of God something she has said many times throughout her
3 Foucault and the ethics of subjectivity from:
The structure of modern cultural theory
Abstract: Michel Foucault wrote next to nothing specifically about the concept of culture, did not publish too much about art and barely addressed in a direct way the specific issue of creativity. He is sometimes assumed to be a postmodernist, and something of a pessimistic one. This chapter will argue that, to the contrary, Foucault was a modernist and that his work, especially in its late period, was saturated with the question of aesthetics – and, for that matter, with that of creativity – which, for him, was part of a bigger question than the issue of the socalled status of ‘ art’
Conclusion from:
The structure of modern cultural theory
Abstract: This book has claimed that there is – or was – such a thing as modern cultural theory and argued that there is – or was – something ultimately ethical about it. It would no doubt be an understatement to observe that a great many issues and problems remain. Of the many, perhaps four stand out in particular. There is still, naggingly, the question of the exact status of this entity, modern cultural theory. Related to this, there might be continuing queries about what is ‘modern’ and what is ‘theoretical’ about modern cultural theory. There are questions of politics. And then there is more,
INTRODUCTION from:
Aesthetics and subjectivity
Abstract: In recent years it has become apparent that many questions which first became manifest during the emergence of philosophical aesthetics at the end of the eighteenth century play a decisive role both in mainstream philosophy and in literary theory. The critiques of the idea that the world is ‘ready-made’ by Hilary Putnam and other pragmatically oriented thinkers, the concomitant attention by Nelson Goodman, Richard Rorty and others to the ‘world-making’ aspects of language, the related moves in the philosophy of language on the part of Donald Davidson and others towards holistic accounts of meaning, and the orientation in post-structuralism towards
1 Modern philosophy and the emergence of aesthetic theory: from:
Aesthetics and subjectivity
Abstract: The importance attributed to aesthetic questions in recent philosophy becomes easier to grasp if one considers the reasons for the emergence of modern aesthetic theory. Kant’s main work on aesthetics, the ‘third Critique’, the
Critique of Judgement(CJ) (1790), forms part of his response to unresolved questions which emerge from hisCritique of Pure Reason(CPR) (1781) andCritique of Practical Reason(1787).¹ In order to understand the significance of theCJone needs therefore to begin by looking at the first two Kantian Critiques.² The essential problem they entail, which formed the focus of reactions to Kant’s work at
2 Ideas of the good and the political from:
Britain and Africa Under Blair
Abstract: A foundation question for this book is: what made New Labour want to do good in Africa in contrast to a more conventional, interest-based foreign policy? We have seen how Robin Cook announced the ‘ethical element’ to foreign policy within days of New Labour’s election. What made him do it; what made it such a widely applauded approach; and why has its appeal persisted in the form of the Government’s approach towards Africa? In later chapters, I will look at the ideas and history of the Labour Party which fed into this approach; and I will discuss Britain’s view of
5 Healing the scar? from:
Britain and Africa Under Blair
Abstract: This chapter examines what Africa means to actors clustered around the state: MPs, officials and those working with them during the Blair era. I start out with some basic questions: How is British policy in Africa different from policy in other parts of the world? Why does Britain engage in it? What do the actors involved get out of it? Public sources gave clues: speeches, papers and initiatives from the government, and MPs directly interested or engaged in work in Africa suggested a number of themes which were pursued in interviews.
The Seven Deadly Sins and Shakespeare’s Jacobean Tragedies from:
Shakespeare and Spenser
Author(s) Horton Ronald
Abstract: This essay will consider the ubiquitous concept of the seven deadly sins as a track for Shakespeare’s featured motivating vices in the tragedies following
Hamlet.It will refer to Spenser’s account of them in the FaerieQueene,Book I, canto 4, as a natural source for Shakespeare. The evidence is abundant that Shakespeare was well acquainted with the 1590 edition ofThe Faerie Queene,¹ and it seems beyond question that Spenser’s memorable tableau of the seven sins would have remained etched in his mind.
1 Introduction to the question of world-political time from:
Time and world politics
Abstract: IN
The Critique of Pure Reason, Kant argued that our grasp of the world is inescapably structured through space and time. In other words, whether we like it or not, our experience of any object is always located in a spatial field and temporal duration, conceived in Newtonian terms. The novelty of Kant’s argument was that he effectively bracketed the question of the ontological status of space and time, thus evading long-standing philosophical problems, such as those inherent in Zeno’s paradox of the arrow.¹ Instead Kant focused on demonstrating that they (space and time) are transcendental conditions of sensible experience
4 Globalisation and conflict: from:
Contemporary Violence
Abstract: It may be argued that one of the defining features of contemporary world politics has been the alleged resurgence of insecurity as a source of different forms of war.¹ The end of the Cold War thus led to a reconsideration of questions of meaning in IR, alongside a broader set of debates about ‘asymmetrical’, ‘fourth generation’ and ‘irregular warfare’. At around the same time the Gulf War issued in a consideration about the role of technology, gesturing toward a form of state-to-state conflict shaped by air-power and list-based targeting. However in the years immediately after the Gulf War, US strategy
Conclusion: from:
Contemporary Violence
Abstract: Following the First World War, countries across Europe were met with unprecedented challenges from new political ideologies; namely Communism and Fascism. Throughout 1934, following the general elections in November 1933, violence in parts of Spain erupted. By 1936, the steady decline into chaos was replaced with the start of a full-blooded civil war. Although subsumed in literature about the Second World War, historians have raised questions about the origins and implications of the Spanish Civil War, asking, for instance, how the local milieu impacted upon the character of the conflict and why left-wing volunteers – including dozens of Albanian and
4 Globalisation and conflict: from:
Contemporary Violence
Abstract: It may be argued that one of the defining features of contemporary world politics has been the alleged resurgence of insecurity as a source of different forms of war.¹ The end of the Cold War thus led to a reconsideration of questions of meaning in IR, alongside a broader set of debates about ‘asymmetrical’, ‘fourth generation’ and ‘irregular warfare’. At around the same time the Gulf War issued in a consideration about the role of technology, gesturing toward a form of state-to-state conflict shaped by air-power and list-based targeting. However in the years immediately after the Gulf War, US strategy
Conclusion: from:
Contemporary Violence
Abstract: Following the First World War, countries across Europe were met with unprecedented challenges from new political ideologies; namely Communism and Fascism. Throughout 1934, following the general elections in November 1933, violence in parts of Spain erupted. By 1936, the steady decline into chaos was replaced with the start of a full-blooded civil war. Although subsumed in literature about the Second World War, historians have raised questions about the origins and implications of the Spanish Civil War, asking, for instance, how the local milieu impacted upon the character of the conflict and why left-wing volunteers – including dozens of Albanian and
4 Globalisation and conflict: from:
Contemporary Violence
Abstract: It may be argued that one of the defining features of contemporary world politics has been the alleged resurgence of insecurity as a source of different forms of war.¹ The end of the Cold War thus led to a reconsideration of questions of meaning in IR, alongside a broader set of debates about ‘asymmetrical’, ‘fourth generation’ and ‘irregular warfare’. At around the same time the Gulf War issued in a consideration about the role of technology, gesturing toward a form of state-to-state conflict shaped by air-power and list-based targeting. However in the years immediately after the Gulf War, US strategy
Conclusion: from:
Contemporary Violence
Abstract: Following the First World War, countries across Europe were met with unprecedented challenges from new political ideologies; namely Communism and Fascism. Throughout 1934, following the general elections in November 1933, violence in parts of Spain erupted. By 1936, the steady decline into chaos was replaced with the start of a full-blooded civil war. Although subsumed in literature about the Second World War, historians have raised questions about the origins and implications of the Spanish Civil War, asking, for instance, how the local milieu impacted upon the character of the conflict and why left-wing volunteers – including dozens of Albanian and
5 ‘Just because’ stories: from:
The arc and the machine
Abstract: Columbine raised a series of questions that
Elephantrefuses absolutely to answer: why those students, why that school, why that day? Indeed, while many possible triggers or motivations are presented in the film, none of them is presented as
5 ‘Just because’ stories: from:
The arc and the machine
Abstract: Columbine raised a series of questions that
Elephantrefuses absolutely to answer: why those students, why that school, why that day? Indeed, while many possible triggers or motivations are presented in the film, none of them is presented as
2 Fathers, sisters and the anxiety of influence: from:
A.S. Byatt
Abstract: To latter-day readers and critics, the early works of any established writer undoubtedly hold a special kind of attraction. Do their first forays into fiction ‘reveal’, as Kuno Schuhmann (2001: 75) puts it, ‘a personality that may be more carefully hidden in later texts? Does the first shaping of themes throw additional light on the later novels?’ In relation to A. S. Byatt’s early work, Kathleen Coyne Kelly (1996: 14), in her monograph on the author, provides at least a partial answer to these questions when she remarks that ‘[w]hile Byatt’s art has certainly matured over the past thirty years,
Book Title: Rhetoric and the Writing of History, 400-1500- Publisher: Manchester University Press
Author(s): Kempshall Matthew
Abstract: This book provides an analytical overview of the vast range of historiography which was produced in western Europe over a thousand-year period between c.400 and c.1500. Concentrating on the general principles of classical rhetoric central to the language of this writing, alongside the more familiar traditions of ancient history, biblical exegesis and patristic theology, this survey introduces the conceptual sophistication and semantic rigour with which medieval authors could approach their narratives of past and present events, and the diversity of ends to which this history could then be put. By providing a close reading of some of the historians who put these linguistic principles and strategies into practice (from Augustine and Orosius through Otto of Freising and William of Malmesbury to Machiavelli and Guicciardini), it traces and questions some of the key methodological changes that characterise the function and purpose of the western historiographical tradition in this formative period of its development.
Link: http://www.jstor.org/stable/j.ctt155jhjx
5 Puzzling out the fathers: from:
Women’s writing in contemporary France
Author(s) FALLAIZE ELIZABETH
Abstract: Sibylle Lacan’s text
Un père, published in 1994, bears the subtitle ‘puzzle’, a term which the author describes as referring primarily to the fragmented nature of her writing.¹ However, it applies equally well to the subject of her text: the question of what kind of father Jacques Lacan represented for her is a puzzle wrestled with throughout the text. Behind this puzzle lies another. Is her text also primarily a testimony to her father’s intellectual legacy? In taking up her pen, is the daughter merely confirming the law of the father? This intriguing text tables issues relating to autobiographical writing,
Conclusion from:
Women’s writing in contemporary France
Author(s) WORTON MICHAEL
Abstract: One of the major features of this book is its focus on various aspects of the subject and identity as they are conceived and represented in contemporary women’s writing in France. The contributors to this volume have overwhelmingly read the works of our chosen writers as tales of, quests for, explorations of, and crises in the self. It should be noted that this self is actually plural and that the selves in question are not necessarily those of the writers (either within or outside the text). Rather, as fictions, they exemplify the kaleidoscopic proliferation of selves that we are as
Book Title: Christian Theologies of Scripture-A Comparative Introduction
Publisher: NYU Press
Author(s): Holcomb Justin S.
Abstract: Preeminent scholars including Michael S. Horton, Graham Ward, and Pamela Bright offer chapters on major figures in the pre-modern, reformation, and early modern eras, from Origen and Aquinas to Luther and Calvin to Barth and Balthasar. They illuminate each thinker's understanding of the Christian scriptures and their views on interpreting the Bible. The book also includes overview chapters to orient readers to the key questions regarding scripture in each era, as well as chapters on scripture and feminism, scripture in the African American Christian tradition, and scripture and postmodernism.
Link: http://www.jstor.org/stable/j.ctt155jk6q
Introduction: from:
Christian Theologies of Scripture
Author(s) Holcomb Justin S.
Abstract: What is scripture?¹ Wilfred Cantwell Smith challenges us to pause and ponder this question. All religious traditions that ground themselves in texts must grapple with certain questions. In worship services and public and private readings, Christians often turn to scripture for guidance: to the stories of Abraham or Moses, to the Psalms, to the prophecies of Isaiah, to the life of Jesus, to the letters of Paul, to the vision of John. Therefore, Christians must confront their own set of questions. Indeed, to ask the question, what is scripture? is to become mired in a muddy pool of questions: What
1 Patristic and Medieval Theologies of Scripture: from:
Christian Theologies of Scripture
Author(s) Ayres Lewis
Abstract: Pre-Reformation biblical interpretation has come to be of interest to scholars in all fields of Christian thought across a broad and ecumenical front in recent years. In order to introduce the chapters that follow, I will sketch some general categories for reading these early interpreters and consider the reasons for and scope of this growing interest.¹ Doing so will help to highlight questions that should be borne in mind when reading these initial chapters.
Book Title: Jesus the Central Jew-His Times and His People
Publisher: SBL Press
Author(s): LaCocque André
Abstract: In this book, LaCocque presents the case that Jesus was totally and unquestionably a Jew. He lived as a Jew, thought as a Jew, debated as a Jew, acted as a Jew and died as a Jew. He had no intention of creating a new religion; rather, he was a reformer of the Judaism of his day. True, his critique went far beyond an intellectual subversion. In fact, Jesus progressively thought of himself as the "Son of Man" inaugurating the advent of the Kingdom of God on earth.
Link: http://www.jstor.org/stable/j.ctt155jm7q
14 Egō Eimi in the Mouth of Jesus from:
Jesus the Central Jew
Abstract: Jesus answers the high priest’s question about his true identity with the words
egō eimi(Mark 14:61–62), which is a troubling echo of Exod 3:14 (“egō eimihas sent me to you”).¹ The high priest and his company chose to understand that Jesus pronounced the forbidden name of God—which, according to 1QS in Qumran, to Josephus,² and to m. Sanh. 7:5 constitutes blasphemy.³ The high priest himself, we note, avoids pronouncing the name. He uses a periphrasis, “the Blessed One,” in Hebrewhameborak(see m. Ber. 7:3: Ber, 50a, where it functions as a participle; only in 1
Book Title: Abiding Words-The Use of Scripture in the Gospel of John
Publisher: SBL Press
Author(s): Schuchard Bruce G.
Abstract: Introduces and updates readers on the question of John's employment of ScriptureShowcases useful approaches to more general studies on the New Testament's use of Scripture, sociological and rhetorical analyses, and memory theoryExplores the possible implications surrounding Scripture usage for the Gospel audiences both ancient and contemporary
Link: http://www.jstor.org/stable/j.ctt155jm87
Scripture Cannot Be Broken: from:
Abiding Words
Author(s) Clark-Soles Jaime
Abstract: To inquire after John’s use of Scripture is not to ask an unusual question. But to inquire after the
social functionof John’s use of Scriptureis. Oddly, those who have worried about the social history of the Johannine community have not addressed the way John usesScriptureto do somethingforand
1 Making or Shaking the State: from:
Cairo Contested
Author(s) Adham Khaled
Abstract: A number of questions emerge from this story. How could the design of a small park for children, who apparently have little connection to political life, become the site for what sounded like a provocation for
Book Title: Laïcité et humanisme- Publisher: Les Presses de l'Université d'Ottawa
Author(s): Blanc de Charles Le
Abstract: À la fin du recueil figure un texte de Voltaire sur la tolérance, qui vient à la fois inscrire les questions abordées dans une perspective historique et illustrer le caractère continu d'un débat dont cet ouvrage se veut l'un des nombreux échos.
Link: http://www.jstor.org/stable/j.ctt15nmj6x
Nation, laïcité, identité. from:
Laïcité et humanisme
Author(s) Bock-Côté Mathieu
Abstract: À l’automne 2013, le projet de Charte des valeurs avancé par le gouvernement du Parti québécois et principalement porté par le ministre Bernard Drainville a remis la question de la laïcité au coeur du débat public. Le projet de loi 60 proposait plusieurs mesures pour affirmer la laïcité de l’État et assurer un meilleur encadrement des accommodements « raisonnables » . Mais il a surtout fait débat par sa proposition d’interdire les signes religieux ostentatoires chez les employés de l’État. Cette mesure a profondément polarisé l’opinion publique. Certains proposèrent plutôt de limiter cette interdiction aux seuls employés en situation d’autorité,
Chronique d’un débat. from:
Laïcité et humanisme
Author(s) Lotfi Mohamed
Abstract: Comme la majorité des musulmans de la terre, avec mes frères et soeurs, j’ai reçu de mes parents et de l’école une éducation religieuse de base. Arrivés à l’âge des grandes questions existentielles, jamais mes parents n’ont exercé la moindre pression sur nous pour que
Book Title: Tropical Apocalypse-Haiti and the Caribbean End Times
Publisher: University of Virginia Press
Author(s): Munro Martin
Abstract: The author begins by situating the question of the Caribbean apocalypse in relation to broader, global narratives of the apocalyptic present, notably Slavoj Žižek's
Living in the End Times.Tracing the evolution of apocalyptic thought in Caribbean literature from Negritude up to the present, he notes the changes from the early work of Aimé Césaire; through an anti-apocalyptic period in which writers such as Frantz Fanon, Antonio Benítez-Rojo, Édouard Glissant, and Michael Dash have placed more emphasis on lived experience and the interrelatedness of cultures and societies; to a contemporary stage in which versions of the apocalyptic reappear in the work of David Scott and Mark Anderson.
Link: http://www.jstor.org/stable/j.ctt15r3x8s
2 The Encounter between “Native” and “Immigrant” Jews in Post-Holocaust France: from:
Post-Holocaust France and the Jews, 1945-1955
Author(s) MANDEL MAUD
Abstract: Was World War II a radical break in French Jewish history—a turning point in notions of community, identity, and political expression—or did the restoration of Jewish citizenship and the Fourth Republic’s promise to protect and defend all citizens regardless of religion or ethnic origin allow long-standing patterns of Jewish identification to reinstate themselves? This chapter will address this question by turning to an aspect of Jewish communal life that transcended the pre- and postwar years—that of how to integrate incoming Jewish refugees and immigrants into communal institutions and French society more broadly. To be sure, the question
8 Post-Holocaust French Writing: from:
Post-Holocaust France and the Jews, 1945-1955
Author(s) CHAOUAT BRUNO
Abstract: Two years after the war, in 1947, a significant number of literary, testimonial, and philosophical works appeared in France and in other European countries. This chapter examines how these works, offering different responses to the war, share one feature: each, in its own genre and style, engages, directly or obliquely, explicitly or not, with the question of evil.
10 Narratives of Tax Evasion: from:
Narrative Criminology
Author(s) TOGNATO CARLO
Abstract: In recent years a number of European countries have come dangerously close to defaulting on their sovereign debt. They have responded to the pressures of the financial markets by carrying out draconian measures to bring their national accounts under control. The magnitude of the adjustments made to avert the prospect of a default has peremptorily brought onto the agenda of many European countries the question of whether the sacrifices imposed on their respective societies have been fairly distributed among all citizens. This discussion, in turn, has drawn public attention to the phenomenon of tax evasion. In this regard, Italy must
Conclusion: from:
Narrative Criminology
Author(s) SANDBERG SVEINUNG
Abstract: It would be easy enough to categorize narrative criminology as an organizational advance, an assembling of research involving stories related to crime, and to pronounce once again the importance of stories as data. But narrative criminology is far more innovative and vital than that, a fact underscored by the studies shared in this book. Narrative criminology conceives of a world where experience is always storied and where action advances or realizes the story. This vision produces new understandings of harm as well as new and difficult questions.
10 Narratives of Tax Evasion: from:
Narrative Criminology
Author(s) TOGNATO CARLO
Abstract: In recent years a number of European countries have come dangerously close to defaulting on their sovereign debt. They have responded to the pressures of the financial markets by carrying out draconian measures to bring their national accounts under control. The magnitude of the adjustments made to avert the prospect of a default has peremptorily brought onto the agenda of many European countries the question of whether the sacrifices imposed on their respective societies have been fairly distributed among all citizens. This discussion, in turn, has drawn public attention to the phenomenon of tax evasion. In this regard, Italy must
Conclusion: from:
Narrative Criminology
Author(s) SANDBERG SVEINUNG
Abstract: It would be easy enough to categorize narrative criminology as an organizational advance, an assembling of research involving stories related to crime, and to pronounce once again the importance of stories as data. But narrative criminology is far more innovative and vital than that, a fact underscored by the studies shared in this book. Narrative criminology conceives of a world where experience is always storied and where action advances or realizes the story. This vision produces new understandings of harm as well as new and difficult questions.
Book Title: The Secret Life of Stories-From Don Quixote to Harry Potter, How Understanding Intellectual Disability Transforms the Way We Read
Publisher: NYU Press
Author(s): Bérubé Michael
Abstract: In
The Secret Life of Stories, Michael Bérubé tells a dramatically different tale, in a compelling account of how an understanding of intellectual disability can transform our understanding of narrative. Instead of focusing on characters with disabilities, he shows how ideas about intellectual disability inform an astonishingly wide array of narrative strategies, providing a new and startling way of thinking through questions of time, self-reflexivity, and motive in the experience of reading. Interweaving his own stories with readings of such texts as Faulkner'sThe Sound and the Fury, Haddon'sThe Curious Incident of the Dog in the Night-Time, Kingston'sThe Woman Warrior, and Philip K. Dick'sMartian Time-Slip, Bérubé puts his theory into practice, stretching the purview of the study of literature and the role of disability studies within it. Armed only with the tools of close reading, Bérubé demonstrates the immensely generative possibilities in the ways disability is deployed within fiction, finding in them powerful meditations on what it means to be a social being, a sentient creature with an awareness of mortality and causality-and sentience itself. Persuasive and witty, Michael Bérubé engages Harry Potter fans and scholars of literature alike. For all readers,The Secret Life of Storieswill fundamentally change the way we think about the way we read.
Link: http://www.jstor.org/stable/j.ctt15zc6mw
Conclusion: from:
The Secret Life of Stories
Abstract: In the spring of 2013, in the middle of a graduate seminar in which my students and I were working out many of the questions I have tried to pose here, suddenly a curious incident happened.
Book Title: The Secret Life of Stories-From Don Quixote to Harry Potter, How Understanding Intellectual Disability Transforms the Way We Read
Publisher: NYU Press
Author(s): Bérubé Michael
Abstract: In
The Secret Life of Stories, Michael Bérubé tells a dramatically different tale, in a compelling account of how an understanding of intellectual disability can transform our understanding of narrative. Instead of focusing on characters with disabilities, he shows how ideas about intellectual disability inform an astonishingly wide array of narrative strategies, providing a new and startling way of thinking through questions of time, self-reflexivity, and motive in the experience of reading. Interweaving his own stories with readings of such texts as Faulkner'sThe Sound and the Fury, Haddon'sThe Curious Incident of the Dog in the Night-Time, Kingston'sThe Woman Warrior, and Philip K. Dick'sMartian Time-Slip, Bérubé puts his theory into practice, stretching the purview of the study of literature and the role of disability studies within it. Armed only with the tools of close reading, Bérubé demonstrates the immensely generative possibilities in the ways disability is deployed within fiction, finding in them powerful meditations on what it means to be a social being, a sentient creature with an awareness of mortality and causality-and sentience itself. Persuasive and witty, Michael Bérubé engages Harry Potter fans and scholars of literature alike. For all readers,The Secret Life of Storieswill fundamentally change the way we think about the way we read.
Link: http://www.jstor.org/stable/j.ctt15zc6mw
Conclusion: from:
The Secret Life of Stories
Abstract: In the spring of 2013, in the middle of a graduate seminar in which my students and I were working out many of the questions I have tried to pose here, suddenly a curious incident happened.
2 In the Books of Samuel from:
Restoring the Right Relationship
Abstract: The opening verse of 1 Samuel clearly echoes Judges 17:1 and 19:1 (a certain man from the hill country of Ephraim) prompting the question; are we in for more tales of woe? Initially this indeed looks to be the case; there is division within the family of Elkanah and a less than adequate proposal to resolve it. The fertile Peninnah provokes the barren Hannah (1:6, a verse that is not in the LXX) while Elkanah assumes that what will ease Hannah’s distress is complete devotion to him (1:8, ‘Am I not worth more to you than ten sons’?). Another example
3 Book of the Twelve Prophets from:
Restoring the Right Relationship
Abstract: As noted in the introduction to this chapter, the MT and LXX list the first six of the twelve so–called ‘minor prophets’ in different order. For the purposes of this brief survey, the MT order will be followed: it is the one given in most English translations. The book of the twelve intensifies the question of the relationship between unity and diversity in the HBOT: it is one book but within it are twelve books each attributed to a different prophet. Recent scholarship has explored thematic and structural evidence of connections between the books, applying appropriate methodologies, both diachronic
2 Book of Job from:
Restoring the Right Relationship
Abstract: David Clines, who recently completed a massive three–volume commentary on Job, thinks most readers would see ‘the major question’ of the book as the problem of (innocent) suffering. However Clines himself thinks that it is the ‘moral order of the world, of the principles on which it is governed’ by the divinity.¹ The two views are in fact related because the reality of innocent suffering questions in what sense, or whether in any sense, God’s governance of creation can be called just. The argument or arguments that seek to defend the righteousness/justice of God in the face of such
THE ISSUE OF RELIGIOUS INFIDELITY from:
Experiencing Scripture
Abstract: In many ways, the Pentateuch (whether an early or late production) is an answer to that question, ‘Who is God?’ It is equally an answer to the question, ‘Who is Israel, who are we?’ Imagery may be more important than history. God is the one who brought our ancestors to Canaan, who brought us out of oppression
A North American Response to From North to South: from:
From North to South
Author(s) McManus Kathleen
Abstract: This wonderful collection of essays explores key themes in the theology of Edward Schillebeeckx via concrete experiences and perspectives of ‘
down under people’. As a North American theologian, my eyes have been opened to the great diversity of cultures that shape the contexts of Australia, New Zealand, and Papua New Guinea. The complex interweaving of these cultures and their relationships to the Gospel illuminate and enflesh what has been called Schillebeeckx’s pervasiveculture theology.Many of the essays in this volume exemplify the ‘essayistic theology’ espoused by Erik Borgman, while others examine Schillebeeckx’s methodology from the perspective of contemporary questions.
Etsi deus non daretur: from:
The Bonhoeffer Legacy
Author(s) Lenehan Kevin
Abstract: ‘Let us weigh up the gain and the loss involved in calling heads that God exists. Let us assess the two cases: if you win you win everything, if you lose you lose nothing. Do not hesitate then, wager that he does exist.’¹ So runs the famous ‘wager’ proposed by the scientist and Christian apologist, Blaise Pascal (1623–1662), to those of his contemporaries who were uncertain of God’s existence, convinced by neither reason nor revelation. Once the urgency of the issue has been grasped, Pascal insists, no one can stand unmoved in the face of the question of God’s
Etsi deus non daretur: from:
The Bonhoeffer Legacy
Author(s) Lenehan Kevin
Abstract: ‘Let us weigh up the gain and the loss involved in calling heads that God exists. Let us assess the two cases: if you win you win everything, if you lose you lose nothing. Do not hesitate then, wager that he does exist.’¹ So runs the famous ‘wager’ proposed by the scientist and Christian apologist, Blaise Pascal (1623–1662), to those of his contemporaries who were uncertain of God’s existence, convinced by neither reason nor revelation. Once the urgency of the issue has been grasped, Pascal insists, no one can stand unmoved in the face of the question of God’s
Chapter Two ‘The Mystical’ And ‘The Political’ As Dualities from:
Between the 'Mysticism of Politics' and the 'Politics of Mysticism'
Abstract: Not only are the terms, ‘the politics of mysticism’ and ‘the mysticism of politics’ saddled with the complexity of defining words, but the historical tendency to view ‘the mystical’ and ‘the political’ as pure dualities also places questions on the dialectic that is being proposed. In these dualities mystical experience and political action are intimated, most often, as in a certain opposition one to the other. In particular, this chapter will identify the following antecedent dualities: Augustine’s ‘two cities’ and Luther’s ‘two kingdoms’; the religious ‘mystical’ and ‘prophetic’ typology of Friedrich Heiler; and the mystical and political divide as found
Chapter Two ‘The Mystical’ And ‘The Political’ As Dualities from:
Between the 'Mysticism of Politics' and the 'Politics of Mysticism'
Abstract: Not only are the terms, ‘the politics of mysticism’ and ‘the mysticism of politics’ saddled with the complexity of defining words, but the historical tendency to view ‘the mystical’ and ‘the political’ as pure dualities also places questions on the dialectic that is being proposed. In these dualities mystical experience and political action are intimated, most often, as in a certain opposition one to the other. In particular, this chapter will identify the following antecedent dualities: Augustine’s ‘two cities’ and Luther’s ‘two kingdoms’; the religious ‘mystical’ and ‘prophetic’ typology of Friedrich Heiler; and the mystical and political divide as found
5 ‘The Unity of the Whole of Scripture’ from:
God's Word and the Church's Council
Author(s) Taylor Justin
Abstract: The question admits of several possible approaches to an answer. I have chosen to examine closely the text of the Conciliar Constitution, then that of relevant portions of Emeritus Pope Benedict XVI’s Apostolic Exhortation
Verbum Domini.
12 Dei Verbum and the Philosophy of Hans-Georg Gadamer from:
God's Word and the Church's Council
Author(s) Owens John F
Abstract: The relation between
Dei Verbum (DV) and the philosophy of Hans-Georg Gadamer can be discerned in a contrast that is drawn in a key paragraph in whichDVaddresses the question of interpretation. The paragraph begins by endorsing use of the historical-critical method, recommending attention to what the authors of the sacred texts originally meant, the literary forms they used, customary patterns of expression which prevailed at the time of composition, and so on. But the Council fathers add a qualifying paragraph, insisting that the scholarly enterprise should keep in mind ‘the content and unity of the whole of Scripture’,
Chapter Five The Ways of Theology: from:
In-Between God
Abstract: What place does theology occupy in Australian Anglicanism? Australian pragmatism and impatience with matters of the intellect has had little enthusiasm for or apparent need of theologians in the Church. Some kinds of theological activity—overly academic, elitist and irrelevant—might only confirm such prejudice! If theology occupies a somewhat marginal place then perhaps this is as it should be. After all, in a management and market driven world what is the value of theology in the life of the Church? It is a question once addressed by that famous ex-Anglican John Henry Newman. In his preface to the re-publication
Chapter Eleven The Mystical Way for a New Age: from:
In-Between God
Abstract: No longer do we Australians live in a monochrome religious culture, if we ever truly did. Today, more than ever, we are aware of the rich tapestry of religions present in our culture. In this new context the question of Christian identity assumes a new and urgent importance and finds expression in, among other things, a concern to articulate the uniqueness of the gospel. A particular difficulty with this task today is that it has to be executed in relation to efforts by those of other faiths to clarify their own religious identity. Self-consciousness of this religious context is not
Chapter Five The Ways of Theology: from:
In-Between God
Abstract: What place does theology occupy in Australian Anglicanism? Australian pragmatism and impatience with matters of the intellect has had little enthusiasm for or apparent need of theologians in the Church. Some kinds of theological activity—overly academic, elitist and irrelevant—might only confirm such prejudice! If theology occupies a somewhat marginal place then perhaps this is as it should be. After all, in a management and market driven world what is the value of theology in the life of the Church? It is a question once addressed by that famous ex-Anglican John Henry Newman. In his preface to the re-publication
Chapter Eleven The Mystical Way for a New Age: from:
In-Between God
Abstract: No longer do we Australians live in a monochrome religious culture, if we ever truly did. Today, more than ever, we are aware of the rich tapestry of religions present in our culture. In this new context the question of Christian identity assumes a new and urgent importance and finds expression in, among other things, a concern to articulate the uniqueness of the gospel. A particular difficulty with this task today is that it has to be executed in relation to efforts by those of other faiths to clarify their own religious identity. Self-consciousness of this religious context is not
Book Title: Child Sexual Abuse, Society, and the Future of the Church- Publisher: ATF Press
Author(s): Regan Hilary D
Abstract: In November 2012 the Australian federal government announced the establishment of a ‘Royal Commission into Institutional Responses to Child Sexual Abuse’. This Royal Commission was set up after many years of reports of sexual abuse in Australia within religious institutions of various Christian churches, some state government inquiries and in the context of inquiries in other countries, most notably Ireland. The Royal Commission began its first hearing in April 2013. It has been forecast that the Commission will be hearing submissions for a number of years from witnesses, both from those who ask to speak to the Royal Commissioners and from those who will be asked to appear before the Commission. At the same time as the establishment of the Royal Commission, the Catholic Church in Australia established a Truth, Justice and healing Council to oversee the Catholic Church’s engagement with the Royal Commission. This collection brings together essays from biblical scholars, a church historian, theologians, ministers of religion from a number of churches, lawyers and a psychologist. They each address the issues of sexual abuse, society and the church in the context of the Australian inquiries. The volume ends with an overview of the processes engaged with by the Catholic Church and the State in the Republic of Ireland and reactions to these inquiries. The volume of essays considers sexual abuse from the perspective of the victims. What is to be done about the mess we are in over clerical sexual abuse? That question is puzzling concerned people today. This diverse collection offers them profitable reading, wherever they are coming from. It has enough useful suggestions and ideas to stimulate the calm, intelligent discussion now demanded by our communities.’ Edmund Campion, Australian Catholic University.
Link: http://www.jstor.org/stable/j.ctt163t9qr
Did Matthew ʹTwistʹ the Scriptures? from:
Hermeneutics, Intertextuality and the Contemporary Meaning of Scripture
Author(s) Davidson Richard M
Abstract: One of the most crucial issues in biblical theology is the question of the relationship between the Old and New Testaments, and in particular, the use of Old Testament quotations by New Testament writers.¹ Those who maintain a high view of Scripture recognise the Bible’s self-testimony affirming the fundamental unity and harmony among its various parts.² Accepting this affirmation has in the past led to the assumption that the New Testament writers remain faithful to the original Old Testament contexts in their citation of Old Testament passages. This has been the consistent position of Christian scholarship until the rise of
Lifestyle And Hermeneutics: from:
Hermeneutics, Intertextuality and the Contemporary Meaning of Scripture
Author(s) Oliver Barry D
Abstract: How do Adventists who live in the twenty-first century understand the observations of Ellen White with respect to lifestyle? Most of her instructions were written over one hundred years ago in a very specific cultural and historical context. What does Adventists’ practical application of her instructions tell us about the way in which they are interpreting her writings? And why do some say that her writings are no longer relevant? These are fascinating questions that should be addressed candidly and openly by Seventh-day Adventists who are committed to fulfilling the gospel commission of Jesus and take seriously the mandate that
Summaries Of What Is To Come from:
Opening the Bible
Abstract: At this point, we offer a series of short summaries, one for each piece in the body of the book. They take the place of an index of subjects at the end of the book which, in a book like this, would be unwieldy and unhelpful. The summaries should help a reader find what they want to read and avoid what they don’t want to. If bogged down in reading a piece, the summary may help answer the question: what on earth am I doing reading this? Placed separately, current thinking does not contaminate past thought. The book of Job
Life and Job from:
Opening the Bible
Abstract: The
firstquestion is handled in prose over a couple of chapters at the start of the book and about half a chapter at the end. God is portrayed in it behaving badly; Job comes out of it with flying colors (1:20 – 22; 2:10).
The Book of Job: from:
Opening the Bible
Abstract: The first question is asked by the Accuser (the satan; ha-satan): ‘Does Job fear God for nothing?’ (1:9). The same favourable answer is given twice: ‘In all this Job did not sin’ (1:22; 2:10). The text involved is not coextensive with the prose; the issue is ended with 2:10, but the prose continues to 2:13. The
Child Sacrifice and God Wrestling: from:
Opening the Bible
Abstract: The two most outrageous stories in the Bible have to be what Christians call the sacrifice of Isaac (in Jewish tradition: the binding of Isaac) and Jacob’s wrestling with God all night at the Jabbok. In a recent novel, a son asks his father, ‘Daddy, if God ordered it would you sacrifice me?’ The father replied, ‘No. For the first time in my life I would disobey God’. The son and his father were talking about historic time, this life, here and now. The son asked his question in historic time. Of course the father could only say, ‘I would
Structure Analysis and the Art of Exegesis (1 Samuel 16:14–18:30) from:
Opening the Bible
Abstract: The Holy Grail of biblical interpretation should be the meaning of a text: the best insight the interpreter can offer, after all the acumen of scholarship has been brought to bear, as to what the text is doing or saying.¹ Like the Grail itself, meaning proves elusive to those who engage in its quest. It is easy to make archaeological, geographical, and historical comments or to note critical and linguistic issues. It is quite another question to lay bare one’s conviction as to a text’s meaning. The process tends to lay bare the interpreter’s being.²
The Pentateuch: from:
Opening the Bible
Abstract: Current biblical studies face the question whether the Pentateuch (Genesis–Deuteronomy) records traditions powering the beginning of Israel’s story or traditions brought together at the end of Israel’s story and powered by that story. In a railway metaphor, engine or guard’s van (US: caboose).
Reflections Around Frank Gil’s Have Life Abundantly: from:
Opening the Bible
Abstract: The ultimate question for many may be: Have Life Abundantly—How? A burning question for some in today’s increasingly secular world is certainly whether to believe in God and what sort of a Church, if any, is helpful to sustain that belief. Earlier this year (2014) ATF Press published a book by Frank Gil,
Have Life Abundantly: Grass Roots First. According to the back cover, Frank Gil was a pseudonym for a widely-published priest; we can treat him as simply Frank Gil. What is of interest for today’s ‘burning question’ is that Frank Gil abandons the idea of proving God’s
YOU SHALL NOT KILL from:
Thou Shalt Not Kill: A Political and Theological Dialogue
Abstract: God sees his image in man. Philosophical reason, meanwhile, is able to see in man an exceptional gift—his capacity to open himself up to the entire horizon of reality, with his interest and questioning, his intuition and reasoning, his desire and affection—that positions him
9 Dreaming: from:
Colonial Culture in France since the Revolution
Author(s) Blanchard Pascal
Abstract: In one of his last studies on colonial cinema, Marcel Oms inquires into the question of the genre’s aims and limits.¹ Pertinently, he highlights the near-absence of allusions to military conquest, from Algeria to sub-Saharan Africa to Indochina. Watching these films, one has the impression that these things never even happened, as if France had simply come into possession of these territories naturally. Colonization is presented as being around, as always having been around. Hardly ever does its origin of violence and opposition taint the silver screen. There are only a couple of exceptions: René Clair’s
Les Belles de nuit
33 National History and Colonial History: from:
Colonial Culture in France since the Revolution
Author(s) Lemaire Sandrine
Abstract: “The colonies. A French debate.” This was the title of
Le Monde 2’s special edition on this “French malaise,” which featured five articles alongside older material: an interview with Pierre Nora, “La France est malade de sa mémoire” (France Suffers from Memory Illness), an interview with Éric Deroo, “L’image des colonies a tenu lieu de réalité” (The Image of the Colonies Has Taken the Place of Reality), an old spread on “La question noire posée a la France” (The Black Question Posed in/of France), a survey—taken for the special issue—on “Le palais de toutes les mémoires” (The Palace
Foreword: from:
Colonial Culture in France since the Revolution
Author(s) Etienne Bruno
Abstract: In these troubled times when the question of memorial laws triggers emotional and polemic responses and when a president of the Republic (in this case Jacques Chirac) reclaimed the term “Civilization,” it seems legitimate to examine the anamnesis of a process that for too long has been buried in our subconscious as a result of amnesty laws and our collective amnesia. This process has its origins in our connection to those colonies that, during two centuries, marked our history, and that are today imprinted on all aspects of French society through the multiple legacies of
colonial culture.The social relations
43 Can We Speak of a Postcolonial Racism? from:
Colonial Culture in France since the Revolution
Author(s) Tevanian Pierre
Abstract: To the question of whether or not we can speak of a postcolonial racism, we ask another: How can we not? How can we speak of contemporary forms of racism without referring to their primary genealogies: systems of slavery and colonialism? How can we possibly negate the fact that a
deep racismexists, which can be traced back to the French colonial Empire’s institutions, practices, discourse, and forms of representation? How can we negate it when, for example, opinion polls clearly indicate a strong and durable form of scorn or targeted rejection with respect to immigrants from the former colonized
9 Dreaming: from:
Colonial Culture in France since the Revolution
Author(s) Blanchard Pascal
Abstract: In one of his last studies on colonial cinema, Marcel Oms inquires into the question of the genre’s aims and limits.¹ Pertinently, he highlights the near-absence of allusions to military conquest, from Algeria to sub-Saharan Africa to Indochina. Watching these films, one has the impression that these things never even happened, as if France had simply come into possession of these territories naturally. Colonization is presented as being around, as always having been around. Hardly ever does its origin of violence and opposition taint the silver screen. There are only a couple of exceptions: René Clair’s
Les Belles de nuit
33 National History and Colonial History: from:
Colonial Culture in France since the Revolution
Author(s) Lemaire Sandrine
Abstract: “The colonies. A French debate.” This was the title of
Le Monde 2’s special edition on this “French malaise,” which featured five articles alongside older material: an interview with Pierre Nora, “La France est malade de sa mémoire” (France Suffers from Memory Illness), an interview with Éric Deroo, “L’image des colonies a tenu lieu de réalité” (The Image of the Colonies Has Taken the Place of Reality), an old spread on “La question noire posée a la France” (The Black Question Posed in/of France), a survey—taken for the special issue—on “Le palais de toutes les mémoires” (The Palace
Foreword: from:
Colonial Culture in France since the Revolution
Author(s) Etienne Bruno
Abstract: In these troubled times when the question of memorial laws triggers emotional and polemic responses and when a president of the Republic (in this case Jacques Chirac) reclaimed the term “Civilization,” it seems legitimate to examine the anamnesis of a process that for too long has been buried in our subconscious as a result of amnesty laws and our collective amnesia. This process has its origins in our connection to those colonies that, during two centuries, marked our history, and that are today imprinted on all aspects of French society through the multiple legacies of
colonial culture.The social relations
43 Can We Speak of a Postcolonial Racism? from:
Colonial Culture in France since the Revolution
Author(s) Tevanian Pierre
Abstract: To the question of whether or not we can speak of a postcolonial racism, we ask another: How can we not? How can we speak of contemporary forms of racism without referring to their primary genealogies: systems of slavery and colonialism? How can we possibly negate the fact that a
deep racismexists, which can be traced back to the French colonial Empire’s institutions, practices, discourse, and forms of representation? How can we negate it when, for example, opinion polls clearly indicate a strong and durable form of scorn or targeted rejection with respect to immigrants from the former colonized
Introduction: from:
The Future of Continental Philosophy of Religion
Author(s) Robbins Jeffrey W.
Abstract: The future has always figured prominently in Continental philosophy of religion. Indeed, we might even say that the (relatively short) history of Continental philosophy of religion has been defined by the future. So by way of introduction, our task will be to chart the concept of the future that has animated, inspired, and propelled this burgeoning discourse, which, by our reckoning, has both come into its own and reached a turning point, if not a terminal point or a fork in the road. Put otherwise, by posing the question of the future of Continental philosophy of religion, we are posing
17 From Cosmology to the First Ethical Gesture: from:
The Future of Continental Philosophy of Religion
Author(s) Škof Lenart
Abstract: In this essay I want to explore Schelling’s cosmological philosophy by comparing it to early Indian philosophy on one hand and the philosophy of Luce Irigaray on the other hand. In the first section I begin with a comparison of Schelling’s cosmogonical question from
Ages of the Worldand the Indian Vedic cosmogonic hymn “Nasadasiya.” The basic question of this section on the “philosophy of beginning” is whence comes the creation of the world. There is no direct textual evidence in Schelling’s writings that he read this particular Vedic hymn, but there are striking similarities between Schelling’s cosmogonical concepts and
18 Prolegomenon to Thinking the Reject for the Future of Continental Philosophy of Religion from:
The Future of Continental Philosophy of Religion
Author(s) Goh Irving
Abstract: In seeking to outline a future of Continental philosophy of religion, as is the objective of this volume, perhaps we first need to trace the trajectory of the future of Continental philosophy itself. It could be said that the latter endeavor had already been put in place by Jean-Luc Nancy sometime in 1986, when he posed the question of
qui vient après le sujet,or “who comes after the subject,” a question coming in the wake of the dissolution, or the putting to death, of thesubjectby Continental philosophy since the late 1960s. What Nancy’s question implies is that
Introduction: from:
The Future of Continental Philosophy of Religion
Author(s) Robbins Jeffrey W.
Abstract: The future has always figured prominently in Continental philosophy of religion. Indeed, we might even say that the (relatively short) history of Continental philosophy of religion has been defined by the future. So by way of introduction, our task will be to chart the concept of the future that has animated, inspired, and propelled this burgeoning discourse, which, by our reckoning, has both come into its own and reached a turning point, if not a terminal point or a fork in the road. Put otherwise, by posing the question of the future of Continental philosophy of religion, we are posing
17 From Cosmology to the First Ethical Gesture: from:
The Future of Continental Philosophy of Religion
Author(s) Škof Lenart
Abstract: In this essay I want to explore Schelling’s cosmological philosophy by comparing it to early Indian philosophy on one hand and the philosophy of Luce Irigaray on the other hand. In the first section I begin with a comparison of Schelling’s cosmogonical question from
Ages of the Worldand the Indian Vedic cosmogonic hymn “Nasadasiya.” The basic question of this section on the “philosophy of beginning” is whence comes the creation of the world. There is no direct textual evidence in Schelling’s writings that he read this particular Vedic hymn, but there are striking similarities between Schelling’s cosmogonical concepts and
18 Prolegomenon to Thinking the Reject for the Future of Continental Philosophy of Religion from:
The Future of Continental Philosophy of Religion
Author(s) Goh Irving
Abstract: In seeking to outline a future of Continental philosophy of religion, as is the objective of this volume, perhaps we first need to trace the trajectory of the future of Continental philosophy itself. It could be said that the latter endeavor had already been put in place by Jean-Luc Nancy sometime in 1986, when he posed the question of
qui vient après le sujet,or “who comes after the subject,” a question coming in the wake of the dissolution, or the putting to death, of thesubjectby Continental philosophy since the late 1960s. What Nancy’s question implies is that
The Internet and the African Academic World from:
Law and the Public Sphere in Africa
Author(s) Burrell Jean
Abstract: Any practice, technology, or form of expertise needs an account that can explain its basis and organization as well as its objectives. Whether the internet is understood as a practice, or as a journey through a space that knows no borders, or whether one curses it as the latest example of human excess (
hybris), its reality nevertheless raises questions about our experience of the world (experimentum mundi). By means of the internet, we test the world’s consistency and go beyond our assumptions to arrive at an exact measure of the relationship between humans and machines. With this in mind, a
The Internet and the African Academic World from:
Law and the Public Sphere in Africa
Author(s) Burrell Jean
Abstract: Any practice, technology, or form of expertise needs an account that can explain its basis and organization as well as its objectives. Whether the internet is understood as a practice, or as a journey through a space that knows no borders, or whether one curses it as the latest example of human excess (
hybris), its reality nevertheless raises questions about our experience of the world (experimentum mundi). By means of the internet, we test the world’s consistency and go beyond our assumptions to arrive at an exact measure of the relationship between humans and machines. With this in mind, a
Book Title: Kierkegaard and Death- Publisher: Indiana University Press
Author(s): BUBEN ADAM
Abstract: Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard's ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the dead, and the question of the afterlife. While bringing Kierkegaard's philosophy of death into focus, this volume connects Kierkegaard with important debates in contemporary philosophy.
Link: http://www.jstor.org/stable/j.ctt16gz6m3
4. Suicide and Despair from:
Kierkegaard and Death
Author(s) Mjaaland Marius Timmann
Abstract: The Sickness unto Death. Already the title indicates a deep affliction with the problem of suicide, although the book is presented as a treatise on the modern self in despair. Suicide is not mentioned until a later stage of the analysis, when Kierkegaard suddenly breaks into a short discussion of how suicide influences despair. Then he admits, albeit in brackets, that this is what theentireinvestigation is about—in a “more profound” sense. The question of suicide thus seems unavoidable for any reading ofThe Sickness unto Death,but its significance has, so far, hardly been acknowledged or properly
6. Death and Ethics in Kierkegaard’s Postscript from:
Kierkegaard and Death
Author(s) Possen David D.
Abstract: One of the aims of Kierkegaard’s
Concluding Unscientific Postscriptis to recover an “ancient” model of ethics—“the subjective ethics,” or “the socalled subjective ethical” (CUP, 1:144–47/SKS 7, 134–36)—and defend it against the “objective” approach that has become the norm “in modern parlance” (CUP, 1:133/SKS 7, 124–25; trans. modified). Johannes Climacus, thePostscript’s pseudonymous author, expresses the difference between ancient/subjective ethics and modern/objective ethics as follows.Modernethics, he quips, answers the question fundamental to all ethical inquiry—the question “What am I to do?” (CUP, 1:133/SKS 7, 125)—with “the modern slogan … ‘What the
9. Life-Narrative and Death as the End of Freedom: from:
Kierkegaard and Death
Author(s) Davenport John J.
Abstract: In three recent articles, John Lippitt has raised important questions about the notions that human selves have a “narrative” structure and that the natural development of our capacity for robust selves (including autonomy and ethical maturity) involves achieving “narrative unity” in the stories that we are.¹ His questions intersect with other critiques of narrative models raised in the wider and growing literature on this topic in the past decade. Lippitt forces us to reconsider claims that Anthony Rudd, I, and others made in
Kierkegaard After MacIntyrethat MacIntyre’s famous account of narrative unity as part of the telos of human
Book Title: Kierkegaard and Death- Publisher: Indiana University Press
Author(s): BUBEN ADAM
Abstract: Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard's ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the dead, and the question of the afterlife. While bringing Kierkegaard's philosophy of death into focus, this volume connects Kierkegaard with important debates in contemporary philosophy.
Link: http://www.jstor.org/stable/j.ctt16gz6m3
4. Suicide and Despair from:
Kierkegaard and Death
Author(s) Mjaaland Marius Timmann
Abstract: The Sickness unto Death. Already the title indicates a deep affliction with the problem of suicide, although the book is presented as a treatise on the modern self in despair. Suicide is not mentioned until a later stage of the analysis, when Kierkegaard suddenly breaks into a short discussion of how suicide influences despair. Then he admits, albeit in brackets, that this is what theentireinvestigation is about—in a “more profound” sense. The question of suicide thus seems unavoidable for any reading ofThe Sickness unto Death,but its significance has, so far, hardly been acknowledged or properly
6. Death and Ethics in Kierkegaard’s Postscript from:
Kierkegaard and Death
Author(s) Possen David D.
Abstract: One of the aims of Kierkegaard’s
Concluding Unscientific Postscriptis to recover an “ancient” model of ethics—“the subjective ethics,” or “the socalled subjective ethical” (CUP, 1:144–47/SKS 7, 134–36)—and defend it against the “objective” approach that has become the norm “in modern parlance” (CUP, 1:133/SKS 7, 124–25; trans. modified). Johannes Climacus, thePostscript’s pseudonymous author, expresses the difference between ancient/subjective ethics and modern/objective ethics as follows.Modernethics, he quips, answers the question fundamental to all ethical inquiry—the question “What am I to do?” (CUP, 1:133/SKS 7, 125)—with “the modern slogan … ‘What the
9. Life-Narrative and Death as the End of Freedom: from:
Kierkegaard and Death
Author(s) Davenport John J.
Abstract: In three recent articles, John Lippitt has raised important questions about the notions that human selves have a “narrative” structure and that the natural development of our capacity for robust selves (including autonomy and ethical maturity) involves achieving “narrative unity” in the stories that we are.¹ His questions intersect with other critiques of narrative models raised in the wider and growing literature on this topic in the past decade. Lippitt forces us to reconsider claims that Anthony Rudd, I, and others made in
Kierkegaard After MacIntyrethat MacIntyre’s famous account of narrative unity as part of the telos of human
Book Title: Kierkegaard and Death- Publisher: Indiana University Press
Author(s): BUBEN ADAM
Abstract: Few philosophers have devoted such sustained, almost obsessive attention to the topic of death as Søren Kierkegaard. Kierkegaard and Death brings together new work on Kierkegaard's multifaceted discussions of death and provides a thorough guide to the development, in various texts and contexts, of Kierkegaard's ideas concerning death. Essays by an international group of scholars take up essential topics such as dying to the world, living death, immortality, suicide, mortality and subjectivity, death and the meaning of life, remembrance of the dead, and the question of the afterlife. While bringing Kierkegaard's philosophy of death into focus, this volume connects Kierkegaard with important debates in contemporary philosophy.
Link: http://www.jstor.org/stable/j.ctt16gz6m3
4. Suicide and Despair from:
Kierkegaard and Death
Author(s) Mjaaland Marius Timmann
Abstract: The Sickness unto Death. Already the title indicates a deep affliction with the problem of suicide, although the book is presented as a treatise on the modern self in despair. Suicide is not mentioned until a later stage of the analysis, when Kierkegaard suddenly breaks into a short discussion of how suicide influences despair. Then he admits, albeit in brackets, that this is what theentireinvestigation is about—in a “more profound” sense. The question of suicide thus seems unavoidable for any reading ofThe Sickness unto Death,but its significance has, so far, hardly been acknowledged or properly
6. Death and Ethics in Kierkegaard’s Postscript from:
Kierkegaard and Death
Author(s) Possen David D.
Abstract: One of the aims of Kierkegaard’s
Concluding Unscientific Postscriptis to recover an “ancient” model of ethics—“the subjective ethics,” or “the socalled subjective ethical” (CUP, 1:144–47/SKS 7, 134–36)—and defend it against the “objective” approach that has become the norm “in modern parlance” (CUP, 1:133/SKS 7, 124–25; trans. modified). Johannes Climacus, thePostscript’s pseudonymous author, expresses the difference between ancient/subjective ethics and modern/objective ethics as follows.Modernethics, he quips, answers the question fundamental to all ethical inquiry—the question “What am I to do?” (CUP, 1:133/SKS 7, 125)—with “the modern slogan … ‘What the
9. Life-Narrative and Death as the End of Freedom: from:
Kierkegaard and Death
Author(s) Davenport John J.
Abstract: In three recent articles, John Lippitt has raised important questions about the notions that human selves have a “narrative” structure and that the natural development of our capacity for robust selves (including autonomy and ethical maturity) involves achieving “narrative unity” in the stories that we are.¹ His questions intersect with other critiques of narrative models raised in the wider and growing literature on this topic in the past decade. Lippitt forces us to reconsider claims that Anthony Rudd, I, and others made in
Kierkegaard After MacIntyrethat MacIntyre’s famous account of narrative unity as part of the telos of human
FIVE Pure Grammar from:
The Rigor of a Certain Inhumanity
Abstract: What is the idea of pure grammar to which the title of Husserl’s fourth Investigation refers? What is the idea of a grammar of pure logic to which §14 of that Investigation refers? What is the logic of this grammar? What is the grammar of this logic? And what is the philosophical significance of his idea of pure logical grammar? I shall begin to try to answer these questions by way of the answer Husserl himself gives from a historical point of view to the last of them, explaining what part he sees this answer contributing to philosophy. I shall
EIGHT Who Is My Neighbor? from:
The Rigor of a Certain Inhumanity
Abstract: Who is my neighbor? The discussion of this question throughout the ages has ranged from asking whether my neighbor is the Jew and the friend, through asking whether my neighbor is any and every other human being including the stranger and my enemy, to asking whether he or she is God. Is it conceivable that my neighbor might be a nonhuman animal? Would this be conceivable to Levinas? If it is claimed that Levinasian “metaphysical” ethics as ethics of human beings beyond their being (
phusis) can meet a shortcoming in the ethics of utilitarianism at least as this is understood
FIVE Pure Grammar from:
The Rigor of a Certain Inhumanity
Abstract: What is the idea of pure grammar to which the title of Husserl’s fourth Investigation refers? What is the idea of a grammar of pure logic to which §14 of that Investigation refers? What is the logic of this grammar? What is the grammar of this logic? And what is the philosophical significance of his idea of pure logical grammar? I shall begin to try to answer these questions by way of the answer Husserl himself gives from a historical point of view to the last of them, explaining what part he sees this answer contributing to philosophy. I shall
EIGHT Who Is My Neighbor? from:
The Rigor of a Certain Inhumanity
Abstract: Who is my neighbor? The discussion of this question throughout the ages has ranged from asking whether my neighbor is the Jew and the friend, through asking whether my neighbor is any and every other human being including the stranger and my enemy, to asking whether he or she is God. Is it conceivable that my neighbor might be a nonhuman animal? Would this be conceivable to Levinas? If it is claimed that Levinasian “metaphysical” ethics as ethics of human beings beyond their being (
phusis) can meet a shortcoming in the ethics of utilitarianism at least as this is understood
3 Second-order realism and post-modern aesthetics in computer animation from:
A Reader In Animation Studies
Author(s) Darley Andy
Abstract: This paper is concerned with questions of aesthetic form. It is about the relationship between computer imaging and the emergence of a new aesthetics of self – referentiality and surface play. I want to indicate some ways in which such an aesthetic is occurring, and attempt to locate and describe some of its defining characteristics and forms.
6 Putting themselves in the pictures: from:
A Reader In Animation Studies
Author(s) Law Sandra
Abstract: In 1975, Laura Mulvey published her seminalarticle, ‘Visual Pleasure and Narrative Cinema’, arguing that the object of the gaze in classical Hollywood cinema is female while the subject is male.¹ Since then, many theorists have developed Mulvey’s theories in more detail, though others have contested her position. Nonetheless, the issue of the representation of women in film has become, without question, a central concern within media studies, including the realm of animation.
14 Francis Bacon and Walt Disney revisited from:
A Reader In Animation Studies
Author(s) Pummell Simon
Abstract: Francis Bacon and Walt Disneyis the provocative title of an essay byJohn Berger.¹ The provocation is in the link between ‘High Art’ and ‘Low Art’ as seen by the bourgeois art world and Berger uses the link to question the quality of Bacon’s work. However, he does so in such detail and in such a way that he reveals a potential link far more complex and suggestive than the dismissive intent of essay. Berger is always incisive and he uncovers connections where previously cultural assumptions concealed the tracks.
16 Eisenstein and Stokes on Disney: from:
A Reader In Animation Studies
Author(s) O’Pray Michael
Abstract: Sergei Eisenstein loved the cartoon figure Mickey Mouse. The Soviet film director not only admired Walt Disney’s films but also made them part of the subject matter of his theoretical studies. With his characteristic ambition, these theoretical explorations of Disney’s animation were intended to serve as the bases for understanding animation and developing questions alluding to the nature of art itself.¹ Most of these writings are from the early 1940s, some years after his return from Hollywood where he had met Disney in 1937.² He was also reconsidering or at least reformulating his theoretical ideas, especially that of montage. That
18 Restoring the aesthetics of early abstract films from:
A Reader In Animation Studies
Author(s) Moritz William
Abstract: Critical writing about the abstract films of the 1920s is generally ‘bogged down’ with the question of primacy. Hans Richter, who supplied information to most early film historians, stressed the point that his own films were the
firstabstract, experimental films ever made – along with Viking Eggeling’sDiagonal Symphony– which Richter dated 1919 or 1921, even in film titles that he had during the 1950s and 1960s. He consistently suggested that Walther Ruttmann Fischinger began filmmaking later, that Fischinger was a pupil and assistant Ruttmann’s, and furthermore insisted that Ruttmann was an artistic fraud whose lacked a true sense of
4 On the Way to Philosophical Hermeneutics from:
Gadamer
Abstract: The importance of the question of understanding in the aesthetic realm requires a redefinition of hermeneutics, or a critical reconstruction of its history, which in the end amounts to its actual construction. It is not an exaggeration to say that hermeneutics, in a certain sense, was
constructedin the middle of the 1950s. Those are the years in which, while Heidegger inquires into the meaning of the word “hermeneutics” in his famous essay “A Dialogue on Language,” from 1953–54, Gadamer is working on his project of a philosophical hermeneutics.¹ The discipline, which only from the seventeenth century on is
7 The Enigma of Socrates: from:
Gadamer
Abstract: It is impossible to imagine philosophical hermeneutics without Greek philosophy. Nonetheless, hermeneutics is not a retreat from the questions of contemporary philosophy to the historical-philological study of Greek texts, nor should Gadamer’s project be reduced to a mere “application” of Greek ideas. Greek philosophy plays a decisive role for hermeneutics, which has not yet been sufficiently recognized.
9 Hermeneutics as Philosophy from:
Gadamer
Abstract: What role does philosophy play today? What will be its future? Who is the philosopher in the age of technology? Gadamer was asked these questions more and more frequently, above all in his last years. This was because many saw him as the last philosopher, with whom a great century came to an end. He was conscious of the need to justify philosophy, and answered such questions in numerous essays and interviews. On these occasions he also made clear how hermeneutics should be understood
asphilosophy.
3 On Nietzsche’s Genealogy and Husserl’s Genetic Phenomenology: from:
Nietzsche and Phenomenology
Author(s) Geniusas Saulius
Abstract: The question of suffering played a prominent part in philosophical reflections until the end of the nineteenth century. In contemporary philosophy, this question is almost entirely forgotten. Of course, one could object to such a claim and suggest that nowadays philosophers address suffering
indirectlywhen they turn to the question of pain—an issue by no means uncommon in contemporary philosophical discussions. And yet in these analyses pain is addressed as a phenomenon that falls into the larger class of sensations known as bodily sensations, such as itches, tingles, and tickles.¹ It is highly doubtful whether such a framework can
8 Of the Vision and the Riddle: from:
Nietzsche and Phenomenology
Author(s) Boublil Élodie
Abstract: The chapter titled “Of the Vision and the Riddle” in
Thus Spoke Zarathustrapresents theNietzscheantest of the Eternal Return. This invitation conveys the premises of the reevaluation to come, since it reverses the traditional connotations associated with riddles, on the one hand, and those related to vision, on the other hand. From the beginning, seeing does not help solve the riddle—as would have been the case within the context of prophetic revelation¹—but it leads to the riddle’s preservation and concealment so that seeing could turn the riddle into the questionpar excellencethat would test the
9 The “Biology” to Come? from:
Nietzsche and Phenomenology
Author(s) Bergo Bettina
Abstract: This essay addresses two problems whose outcome indicates the site where a dialogue between phenomenology and Nietzsche might begin. The first problem can be posed as a question: What is the “biology” to which Husserl refers in Appendix 23 of the
Crisis(published in 1936) and which is set forth as the “universal ontology”? The second problem concerns embodied consciousness and its life-world. If phenomenology was to serve as the foundation for all scientific endeavors, how then could biology be equated with ontology, and what relationship other than derivative could biology have to phenomenology?
3 On Nietzsche’s Genealogy and Husserl’s Genetic Phenomenology: from:
Nietzsche and Phenomenology
Author(s) Geniusas Saulius
Abstract: The question of suffering played a prominent part in philosophical reflections until the end of the nineteenth century. In contemporary philosophy, this question is almost entirely forgotten. Of course, one could object to such a claim and suggest that nowadays philosophers address suffering
indirectlywhen they turn to the question of pain—an issue by no means uncommon in contemporary philosophical discussions. And yet in these analyses pain is addressed as a phenomenon that falls into the larger class of sensations known as bodily sensations, such as itches, tingles, and tickles.¹ It is highly doubtful whether such a framework can
8 Of the Vision and the Riddle: from:
Nietzsche and Phenomenology
Author(s) Boublil Élodie
Abstract: The chapter titled “Of the Vision and the Riddle” in
Thus Spoke Zarathustrapresents theNietzscheantest of the Eternal Return. This invitation conveys the premises of the reevaluation to come, since it reverses the traditional connotations associated with riddles, on the one hand, and those related to vision, on the other hand. From the beginning, seeing does not help solve the riddle—as would have been the case within the context of prophetic revelation¹—but it leads to the riddle’s preservation and concealment so that seeing could turn the riddle into the questionpar excellencethat would test the
9 The “Biology” to Come? from:
Nietzsche and Phenomenology
Author(s) Bergo Bettina
Abstract: This essay addresses two problems whose outcome indicates the site where a dialogue between phenomenology and Nietzsche might begin. The first problem can be posed as a question: What is the “biology” to which Husserl refers in Appendix 23 of the
Crisis(published in 1936) and which is set forth as the “universal ontology”? The second problem concerns embodied consciousness and its life-world. If phenomenology was to serve as the foundation for all scientific endeavors, how then could biology be equated with ontology, and what relationship other than derivative could biology have to phenomenology?
3 On Nietzsche’s Genealogy and Husserl’s Genetic Phenomenology: from:
Nietzsche and Phenomenology
Author(s) Geniusas Saulius
Abstract: The question of suffering played a prominent part in philosophical reflections until the end of the nineteenth century. In contemporary philosophy, this question is almost entirely forgotten. Of course, one could object to such a claim and suggest that nowadays philosophers address suffering
indirectlywhen they turn to the question of pain—an issue by no means uncommon in contemporary philosophical discussions. And yet in these analyses pain is addressed as a phenomenon that falls into the larger class of sensations known as bodily sensations, such as itches, tingles, and tickles.¹ It is highly doubtful whether such a framework can
8 Of the Vision and the Riddle: from:
Nietzsche and Phenomenology
Author(s) Boublil Élodie
Abstract: The chapter titled “Of the Vision and the Riddle” in
Thus Spoke Zarathustrapresents theNietzscheantest of the Eternal Return. This invitation conveys the premises of the reevaluation to come, since it reverses the traditional connotations associated with riddles, on the one hand, and those related to vision, on the other hand. From the beginning, seeing does not help solve the riddle—as would have been the case within the context of prophetic revelation¹—but it leads to the riddle’s preservation and concealment so that seeing could turn the riddle into the questionpar excellencethat would test the
9 The “Biology” to Come? from:
Nietzsche and Phenomenology
Author(s) Bergo Bettina
Abstract: This essay addresses two problems whose outcome indicates the site where a dialogue between phenomenology and Nietzsche might begin. The first problem can be posed as a question: What is the “biology” to which Husserl refers in Appendix 23 of the
Crisis(published in 1936) and which is set forth as the “universal ontology”? The second problem concerns embodied consciousness and its life-world. If phenomenology was to serve as the foundation for all scientific endeavors, how then could biology be equated with ontology, and what relationship other than derivative could biology have to phenomenology?
Book Title: Philosophy, Feminism, and Faith- Publisher: Indiana University Press
Author(s): BOWER MARYA
Abstract: How can the seemingly separate lives of philosopher, feminist, and follower of a religious tradition come together in one person's life? How does religious commitment affect philosophy or feminism? How does feminism play out in religious or philosophical commitment? Wrestling with answers to these questions, women who balance philosophy, feminism, and faith write about their lives. The voices gathered here from several different traditions-Catholic, Protestant, Quaker, Jewish, and Muslim-represent diverse ethnicities, races, and ages. The challenging and poignant reflections in Philosophy, Feminism, and Faith show how critical thought can successfully mesh with religious faith and social responsibility.
Link: http://www.jstor.org/stable/j.ctt16gzdbv
THIRTEEN A Skeptical Spirituality from:
Philosophy, Feminism, and Faith
Author(s) NODDINGS NEL
Abstract: When we try to answer the question whether philosophy, feminism, and faith can be reconciled, we see that many people have attempted the reconciliation, and quite a few have done so to their own satisfaction. Despite the multitude of personally satisfying accounts, no universally accepted reconciliation has ever been constructed. To argue for the compatibility of philosophy, feminism, and faith, then, is not a mathematical sort of task—one that can be completed to the satisfaction of some professionally constituted public. Part of the difficulty lies in the fact that neither philosophy nor feminism is a unitary body of thought.
FIFTEEN On Being a Christian Philosopher and Not a Feminist from:
Philosophy, Feminism, and Faith
Author(s) BOTHA M. ELAINE
Abstract: I recall vividly the utter astonishment of a fellow traveler on a flight from New York to San Francisco, when she discovered that I claimed to be a believer, a philosopher, and a teacher of Christian philosophy at a Christian university in South Africa. In her perception, the mix of womanhood, philosophy, and religion seemed incongruous, not to mention the even stranger notion of a woman claiming to teach Christian philosophy at a Christian university in a country with a political reputation which at the time certainly raised questions about the authenticity of Christianity. In her mind none of this
Book Title: Philosophy, Feminism, and Faith- Publisher: Indiana University Press
Author(s): BOWER MARYA
Abstract: How can the seemingly separate lives of philosopher, feminist, and follower of a religious tradition come together in one person's life? How does religious commitment affect philosophy or feminism? How does feminism play out in religious or philosophical commitment? Wrestling with answers to these questions, women who balance philosophy, feminism, and faith write about their lives. The voices gathered here from several different traditions-Catholic, Protestant, Quaker, Jewish, and Muslim-represent diverse ethnicities, races, and ages. The challenging and poignant reflections in Philosophy, Feminism, and Faith show how critical thought can successfully mesh with religious faith and social responsibility.
Link: http://www.jstor.org/stable/j.ctt16gzdbv
THIRTEEN A Skeptical Spirituality from:
Philosophy, Feminism, and Faith
Author(s) NODDINGS NEL
Abstract: When we try to answer the question whether philosophy, feminism, and faith can be reconciled, we see that many people have attempted the reconciliation, and quite a few have done so to their own satisfaction. Despite the multitude of personally satisfying accounts, no universally accepted reconciliation has ever been constructed. To argue for the compatibility of philosophy, feminism, and faith, then, is not a mathematical sort of task—one that can be completed to the satisfaction of some professionally constituted public. Part of the difficulty lies in the fact that neither philosophy nor feminism is a unitary body of thought.
FIFTEEN On Being a Christian Philosopher and Not a Feminist from:
Philosophy, Feminism, and Faith
Author(s) BOTHA M. ELAINE
Abstract: I recall vividly the utter astonishment of a fellow traveler on a flight from New York to San Francisco, when she discovered that I claimed to be a believer, a philosopher, and a teacher of Christian philosophy at a Christian university in South Africa. In her perception, the mix of womanhood, philosophy, and religion seemed incongruous, not to mention the even stranger notion of a woman claiming to teach Christian philosophy at a Christian university in a country with a political reputation which at the time certainly raised questions about the authenticity of Christianity. In her mind none of this
11 Zombie Linguistics from:
The Year's Work at the Zombie Research Center
Author(s) SOLDAT-JAFFE TATJANA
Abstract: Zombies don’t make good conversation partners. When Sydney and Grant, the two main characters in
Pontypool(2009), realize that the disease that transforms humans into zombies might be carried through language—specifically, English language—they look for a source. In the sudden realization thatunderstandinglanguage is the source, Sydney asks Grant, “How do you stop understanding? How do you make it strange?” Such questions point to crucial issues concerning the nature of human language and the possibility of zombie language. First, they Tatjana Soldat-Jaffe encourage us to examine general definitions of language use and communication. Must language always involve
Afterword: from:
The Year's Work at the Zombie Research Center
Author(s) NEALON JEFFREY T.
Abstract: There are of course myriad—sometimes conflicting, always compelling—answers to that question on offer in this volume, and likewise within the wider scholarly zombie archive, but almost all
Book Title: Material Feminisms- Publisher: Indiana University Press
Author(s): Hekman Susan
Abstract: Harnessing the energy of provocative theories generated by recent understandings of the human body, the natural world, and the material world, Material Feminisms presents an entirely new way for feminists to conceive of the question of materiality. In lively and timely essays, an international group of feminist thinkers challenges the assumptions and norms that have previously defined studies about the body. These wide-ranging essays grapple with topics such as the material reality of race, the significance of sexual difference, the impact of disability experience, and the complex interaction between nature and culture in traumatic events such as Hurricane Katrina. By insisting on the importance of materiality, this volume breaks new ground in philosophy, feminist theory, cultural studies, science studies, and other fields where the body and nature collide.
Link: http://www.jstor.org/stable/j.ctt16gzgqh
1 DARWIN AND FEMINISM: from:
Material Feminisms
Author(s) Grosz Elizabeth
Abstract: There has traditionally been a strong resistance on the part of feminists to any recourse to the question of nature. Within feminist scholarship and politics, nature has been regarded primarily as a kind of obstacle against which we need to struggle, as that which remains inert, given, unchanging, and resistant to historical, social, and cultural transformations.¹ The suspicion with which biological accounts of human and social life are treated by feminists, especially feminists not trained in the biological sciences, is to some extent understandable. “Biology” not only designates the
studyof life but also refers to the body, to organic
2 ON NOT BECOMING MAN: from:
Material Feminisms
Author(s) Colebrook Claire
Abstract: Why would feminism turn to vitalism, and how could vitalism today become a way of politicizing problems? To feel the force of these questions, we might begin to consider why, until recently, “vitalism” was a pejorative term. Only then can we begin to see how and why the reworkings of the vitalist tradition have been so beneficial—and perilous—for feminist thought.
9 LANDSCAPE, MEMORY, AND FORGETTING: from:
Material Feminisms
Author(s) Mortimer-Sandilands Catriona
Abstract: In a recent exchange in the journal
Environmental Ethics, David Abram and Ted Toadvine engage in a spirited debate about questions of sensuousness, perception, reflection, writing, memory, and landscape. Focused on their conflicting interpretations of Abram’s popular bookThe Spell of the Sensuous(1996), and eventually resting on their divergent readings of Merleau-Ponty’sPhenomenology of Perception(1962),¹ Toadvine and Abram each attempt to address a set of ontological questions that are, I think, foundational for environmental philosophy: How can we understand the human body as a particular site of perceptions of, and interactions with, the more-than-human world? How can we
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
1 Philosophy, the Cross, and Human Being from:
A Philosophical Anthropology of the Cross
Abstract: This book explores that question with
5 The Anthropological Question from:
A Philosophical Anthropology of the Cross
Abstract: Who am I? This is the question of the human being seeking self-understanding. It is also a question the incurved self cannot ultimately answer, because it seeks to answer this question itself through reflection on its own possibilities and acts. In order for the self to be put into the truth about itself, it must be addressed by a word from outside of itself. This external word constitutes the self and opens it toward the future. Following our discussion in chapter 4, we can distinguish between two different ways of relating to the future: (1) According to a conditional word,
7 The Capable Human Being as a Penultimate Good from:
A Philosophical Anthropology of the Cross
Abstract: In chapter 6 we saw that the cruciform self is not a punctual self. In this chapter I demonstrate the sense in which the cruciform self is a capable self, since capability is one of the central themes of philosophical anthropology. On Ricoeur’s definition, capability is a power or potentiality that the self is able to exercise—most basically, “the power to cause something to happen.”¹ So our question is this: What place do human agency and the power to act have in the life of faith? What does the word of the cross mean for our understanding of the
Book Title: What Is Fiction For?-Literary Humanism Restored
Publisher: Indiana University Press
Author(s): Harrison Bernard
Abstract: How can literature, which consists of nothing more than the description of imaginary events and situations, offer any insight into the workings of "human reality" or "the human condition"? Can mere words illuminate something that we call "reality"? Bernard Harrison answers these questions in this profoundly original work that seeks to re-enfranchise reality in the realms of art and discourse. In an ambitious account of the relationship between literature and cognition, he seeks to show how literary fiction, by deploying words against a background of imagined circumstances, allows us to focus on the roots, in social practice, of the meanings by which we represent our world and ourselves. Engaging with philosophers and theorists as diverse as Wittgenstein, Sartre, Merleau-Ponty, Foucault, Derrida, F. R. Leavis, Cleanth Brooks, and Stanley Fish, and illustrating his ideas through readings of works by Swift, Woolf, Appelfeld, and Dickens, among others, this book presents a systematic defense of humanism in literary studies, and of the study of the Humanities more generally, by a distinguished scholar.
Link: http://www.jstor.org/stable/j.ctt16gzkgb
Book Title: What Is Fiction For?-Literary Humanism Restored
Publisher: Indiana University Press
Author(s): Harrison Bernard
Abstract: How can literature, which consists of nothing more than the description of imaginary events and situations, offer any insight into the workings of "human reality" or "the human condition"? Can mere words illuminate something that we call "reality"? Bernard Harrison answers these questions in this profoundly original work that seeks to re-enfranchise reality in the realms of art and discourse. In an ambitious account of the relationship between literature and cognition, he seeks to show how literary fiction, by deploying words against a background of imagined circumstances, allows us to focus on the roots, in social practice, of the meanings by which we represent our world and ourselves. Engaging with philosophers and theorists as diverse as Wittgenstein, Sartre, Merleau-Ponty, Foucault, Derrida, F. R. Leavis, Cleanth Brooks, and Stanley Fish, and illustrating his ideas through readings of works by Swift, Woolf, Appelfeld, and Dickens, among others, this book presents a systematic defense of humanism in literary studies, and of the study of the Humanities more generally, by a distinguished scholar.
Link: http://www.jstor.org/stable/j.ctt16gzkgb
Book Title: What Is Fiction For?-Literary Humanism Restored
Publisher: Indiana University Press
Author(s): Harrison Bernard
Abstract: How can literature, which consists of nothing more than the description of imaginary events and situations, offer any insight into the workings of "human reality" or "the human condition"? Can mere words illuminate something that we call "reality"? Bernard Harrison answers these questions in this profoundly original work that seeks to re-enfranchise reality in the realms of art and discourse. In an ambitious account of the relationship between literature and cognition, he seeks to show how literary fiction, by deploying words against a background of imagined circumstances, allows us to focus on the roots, in social practice, of the meanings by which we represent our world and ourselves. Engaging with philosophers and theorists as diverse as Wittgenstein, Sartre, Merleau-Ponty, Foucault, Derrida, F. R. Leavis, Cleanth Brooks, and Stanley Fish, and illustrating his ideas through readings of works by Swift, Woolf, Appelfeld, and Dickens, among others, this book presents a systematic defense of humanism in literary studies, and of the study of the Humanities more generally, by a distinguished scholar.
Link: http://www.jstor.org/stable/j.ctt16gzkgb
1 The Question of a Latin American Philosophy and Its Identity: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: Philosophy and Western culture have been synonymous at least since Hegel’s philosophy of history. Even when philosophy has been ignored, degraded, reappropriated, or put into question and even when philosophers have sought to “destroy” it, philosophy has been taken as a given inseparable from Western culture and born of it. Practically speaking, no one from the West or educated under the Western tradition, no matter how critical of it, would put into question the existence of European, French, German, or Italian philosophy. In Latin America the situation is different: The question that animates the very arising into existence and the
3 Latin American Philosophy and Liberation: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: In the previous chapters we found a call for recognizing Latin American philosophy, which may be traced back to the 1940s and 1950s in the work of Leopoldo Zea, along with other Latin American philosophers such as Arturo Ardao in Uruguay and Francisco Romero in Argentina. For these philosophers the fundamental questions were those of the identity, sense, and possibilities of a Latin American philosophy. As discussed in chapter 2, Salazar Bondy responded to these questions in 1968, and Leopoldo Zea engaged with that negative critique in 1969 in
Latin American Philosophy as Philosophy and No More.¹ Latin American philosophy
4 Delimitations . . . of Dussel’s Philosophy of Liberation and Beyond from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: Throughout our discussions so far one pressing issue becomes evident as the driving concern behind Latin American thought: the concern with engaging concrete, living Latin American existence. As Dussel points out, it is ultimately life that calls for thought’s liberation. In this chapter I discuss some of the main critiques of Dussel’s thought, all of which are driven by this same concern. As we will see, these critical approaches will raise the question of how to engage the concrete and diverse singularities that compose the general fields Dussel has strategically outlined. What is put in question is the way thought
8 Modernity and Rationality Rethought in Light of Latin American Radical Exteriority and Asymmetric Temporality: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: In the previous chapter we gathered a series of conclusions and implications that led to the question of how one may engage the simultaneous ana-chronic or the asymmetric or non-simultaneous simultaneity and the disseminating movement of meanings and forms of life figured by Latin American experience.¹ This question is no longer posed over and against modernity; as we saw, Latin America figures a slipping within and beyond modernity, the underside of modernity. This view is possible because of two seemingly contradictory moments. The first is the possibility of a critique of modernity that arises from a sense of total exteriority
1 The Question of a Latin American Philosophy and Its Identity: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: Philosophy and Western culture have been synonymous at least since Hegel’s philosophy of history. Even when philosophy has been ignored, degraded, reappropriated, or put into question and even when philosophers have sought to “destroy” it, philosophy has been taken as a given inseparable from Western culture and born of it. Practically speaking, no one from the West or educated under the Western tradition, no matter how critical of it, would put into question the existence of European, French, German, or Italian philosophy. In Latin America the situation is different: The question that animates the very arising into existence and the
3 Latin American Philosophy and Liberation: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: In the previous chapters we found a call for recognizing Latin American philosophy, which may be traced back to the 1940s and 1950s in the work of Leopoldo Zea, along with other Latin American philosophers such as Arturo Ardao in Uruguay and Francisco Romero in Argentina. For these philosophers the fundamental questions were those of the identity, sense, and possibilities of a Latin American philosophy. As discussed in chapter 2, Salazar Bondy responded to these questions in 1968, and Leopoldo Zea engaged with that negative critique in 1969 in
Latin American Philosophy as Philosophy and No More.¹ Latin American philosophy
4 Delimitations . . . of Dussel’s Philosophy of Liberation and Beyond from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: Throughout our discussions so far one pressing issue becomes evident as the driving concern behind Latin American thought: the concern with engaging concrete, living Latin American existence. As Dussel points out, it is ultimately life that calls for thought’s liberation. In this chapter I discuss some of the main critiques of Dussel’s thought, all of which are driven by this same concern. As we will see, these critical approaches will raise the question of how to engage the concrete and diverse singularities that compose the general fields Dussel has strategically outlined. What is put in question is the way thought
8 Modernity and Rationality Rethought in Light of Latin American Radical Exteriority and Asymmetric Temporality: from:
Latin American Philosophy from Identity to Radical Exteriority
Abstract: In the previous chapter we gathered a series of conclusions and implications that led to the question of how one may engage the simultaneous ana-chronic or the asymmetric or non-simultaneous simultaneity and the disseminating movement of meanings and forms of life figured by Latin American experience.¹ This question is no longer posed over and against modernity; as we saw, Latin America figures a slipping within and beyond modernity, the underside of modernity. This view is possible because of two seemingly contradictory moments. The first is the possibility of a critique of modernity that arises from a sense of total exteriority
4 Before Phenomenology from:
Levinas and the Crisis of Humanism
Abstract: “How does one become the kind of ethical subject Levinas describes?” This question typically emerges in response to discussions about Levinas’s ethical project. In other words, the discussion frequently shifts from the description of the ethical subject to the question of origin: Is Levinas simply describing an ethical subjectivity that already exists or is he describing a subjectivity that is “not yet”? Implicit in these questions is an underlying concern that there is a normative dimension to this ethical subject. And of course, one response to this type of question is simply to say that it is the wrong question
7 Humanism Found from:
Levinas and the Crisis of Humanism
Abstract: This book has argued that Levinas’s writings on Jewish education help us understand his fundamental concerns motivating his ethical project. He witnessed a crisis of humanism for which a new subjectivity was required. His philosophical writings argue for this new subjectivity, but the question of how this subjectivity can develop begs for an answer. His writings on Jewish education provide some direction. Yet as they guide us in answering this question, other questions emerge. The most obvious is to ask what his argument means for the non-Jewish community. How does the solution that Levinas offers to the Jewish community translate
Introduction: from:
Material Ecocriticism
Author(s) Oppermann Serpil
Abstract: An ancient Mediterranean landscape; an endangered species in the Amazon; the Library of Congress; the Gulf Stream; carcinogenic cells, DNA, dioxin; a volcano, a school, a city, a factory farm; the outbreak of a virus, a toxic plume; bio-luminescent water; your eyes, our hands, this book: what do all these things have in common? The answer to this question is simple. Whether visible or invisible, socialized or wild, they are all material forms emerging in combination with forces, agencies, and other matter. Entangled in endless ways, their “more-than-human” materiality is a constant process of shared becoming that tells us something
3 Creative Matter and Creative Mind: from:
Material Ecocriticism
Author(s) Zapf Hubert
Abstract: I would like to focus in my chapter on the question of creativity, which after long neglect in literary and cultural studies is reemerging on the agenda of scholarship, especially within recent directions of ecocriticism. For a long time, the concept of creativity appeared to be inextricably bound up with a notion of radical individualism and of the quasi-godlike creative genius of the human mind, which seemed to represent a classic case of an anthropocentric metaphysics. In ecocritical perspective, however, creativity is beginning to newly move into the focus of attention not alone as an exclusionary feature of human culture
ONE Who Are You Really, and What Were You Before? from:
Ideas to Live For
Abstract: When Humphrey Bogart turns to Ingrid Bergman in
Casablancaand puts to her the question that forms the title of this essay—asking in addition, “What did you do, and what did you think?”—she gently puts him off with the reminder, “We said no questions.” Bergman’s refusal to answer does not mean that for her the past has no place in their relationship; indeed, the past will eventually determine the limits on where their relationship can go and what it can become. While Bergman has something she prefers to keep private, even though she has no reason at the
FIVE Multiculturalism, Mourning, and the Americas: from:
Ideas to Live For
Abstract: If the recent passage of the Columbus quincentennary has posed for us any new questions, one of them surely has to do with the relationships among the various cultures that Columbus’s voyage, or rather our reconstruction of its consequences, has bequeathed to us. For if Columbus’s voyage succeeded in producing anything other than a holocaust to Native peoples, it resulted in an explosion of new cultures in the Americas that has now left us with an elaborate assemblage of societies and nations whose relations with one another, however carefully documented in other terms, are still comparatively unexplored in cultural terms.
NINE The Transcivilizational, the Intercivilizational, and the Human: from:
Ideas to Live For
Abstract: In a world where traditional international rules have sometimes proved inadequate, recent interest in the notion of “legitimacy” as a complementary source of legal authority has raised a number of issues—legal, moral, and what some would call “ontological.”⁴ These issues came to the fore most dramatically, though not for the first time, during the Kosovo War of 1999, when in the face of grave and intolerable human rights abuses it became necessary to override legal protections against intervention into the activities of sovereign states. These questions were soon to become still more urgent and vexed when “legitimacy” was employed
ONE Who Are You Really, and What Were You Before? from:
Ideas to Live For
Abstract: When Humphrey Bogart turns to Ingrid Bergman in
Casablancaand puts to her the question that forms the title of this essay—asking in addition, “What did you do, and what did you think?”—she gently puts him off with the reminder, “We said no questions.” Bergman’s refusal to answer does not mean that for her the past has no place in their relationship; indeed, the past will eventually determine the limits on where their relationship can go and what it can become. While Bergman has something she prefers to keep private, even though she has no reason at the
FIVE Multiculturalism, Mourning, and the Americas: from:
Ideas to Live For
Abstract: If the recent passage of the Columbus quincentennary has posed for us any new questions, one of them surely has to do with the relationships among the various cultures that Columbus’s voyage, or rather our reconstruction of its consequences, has bequeathed to us. For if Columbus’s voyage succeeded in producing anything other than a holocaust to Native peoples, it resulted in an explosion of new cultures in the Americas that has now left us with an elaborate assemblage of societies and nations whose relations with one another, however carefully documented in other terms, are still comparatively unexplored in cultural terms.
NINE The Transcivilizational, the Intercivilizational, and the Human: from:
Ideas to Live For
Abstract: In a world where traditional international rules have sometimes proved inadequate, recent interest in the notion of “legitimacy” as a complementary source of legal authority has raised a number of issues—legal, moral, and what some would call “ontological.”⁴ These issues came to the fore most dramatically, though not for the first time, during the Kosovo War of 1999, when in the face of grave and intolerable human rights abuses it became necessary to override legal protections against intervention into the activities of sovereign states. These questions were soon to become still more urgent and vexed when “legitimacy” was employed
ONE Who Are You Really, and What Were You Before? from:
Ideas to Live For
Abstract: When Humphrey Bogart turns to Ingrid Bergman in
Casablancaand puts to her the question that forms the title of this essay—asking in addition, “What did you do, and what did you think?”—she gently puts him off with the reminder, “We said no questions.” Bergman’s refusal to answer does not mean that for her the past has no place in their relationship; indeed, the past will eventually determine the limits on where their relationship can go and what it can become. While Bergman has something she prefers to keep private, even though she has no reason at the
FIVE Multiculturalism, Mourning, and the Americas: from:
Ideas to Live For
Abstract: If the recent passage of the Columbus quincentennary has posed for us any new questions, one of them surely has to do with the relationships among the various cultures that Columbus’s voyage, or rather our reconstruction of its consequences, has bequeathed to us. For if Columbus’s voyage succeeded in producing anything other than a holocaust to Native peoples, it resulted in an explosion of new cultures in the Americas that has now left us with an elaborate assemblage of societies and nations whose relations with one another, however carefully documented in other terms, are still comparatively unexplored in cultural terms.
NINE The Transcivilizational, the Intercivilizational, and the Human: from:
Ideas to Live For
Abstract: In a world where traditional international rules have sometimes proved inadequate, recent interest in the notion of “legitimacy” as a complementary source of legal authority has raised a number of issues—legal, moral, and what some would call “ontological.”⁴ These issues came to the fore most dramatically, though not for the first time, during the Kosovo War of 1999, when in the face of grave and intolerable human rights abuses it became necessary to override legal protections against intervention into the activities of sovereign states. These questions were soon to become still more urgent and vexed when “legitimacy” was employed
16 Five Bodies and a Sixth: from:
The Beautiful, The True and the Good
Abstract: Nothing seems more evident than the nature of body. We apply the term “body” to what presents itself through the five senses: what can be seen, touched, smelt, heard, and tasted. It is what is extended, mobile, and resistant, appearing in various shapes and exhibiting the properties correlative to each of the senses. We ourselves are evidently bodies and we have to do always with bodies in our wakeful lives. But that does not settle the question of their nature—only how we ordinarily use the term and how we identify instances of it.
22 Silence, Being, and the Between: from:
The Beautiful, The True and the Good
Abstract: Max Picard’s notion of Silence,¹ Martin Heidegger’s notion of Being,² and Martin Buber’s notion of the Between³ are not identical notions; but these three, I would suggest, stem from the same region of experience. It is a region whose loss all three thinkers bemoan as the ground of our modem unrest and rootlessness, for we are no longer planted in the soil, the relational context that is our proper element as human beings. When one thinks of rootedness, one thinks of family or of tradition, and, as significant regions of relatedness, these are not unrelated to the notions in question.
16 Five Bodies and a Sixth: from:
The Beautiful, The True and the Good
Abstract: Nothing seems more evident than the nature of body. We apply the term “body” to what presents itself through the five senses: what can be seen, touched, smelt, heard, and tasted. It is what is extended, mobile, and resistant, appearing in various shapes and exhibiting the properties correlative to each of the senses. We ourselves are evidently bodies and we have to do always with bodies in our wakeful lives. But that does not settle the question of their nature—only how we ordinarily use the term and how we identify instances of it.
22 Silence, Being, and the Between: from:
The Beautiful, The True and the Good
Abstract: Max Picard’s notion of Silence,¹ Martin Heidegger’s notion of Being,² and Martin Buber’s notion of the Between³ are not identical notions; but these three, I would suggest, stem from the same region of experience. It is a region whose loss all three thinkers bemoan as the ground of our modem unrest and rootlessness, for we are no longer planted in the soil, the relational context that is our proper element as human beings. When one thinks of rootedness, one thinks of family or of tradition, and, as significant regions of relatedness, these are not unrelated to the notions in question.
16 Five Bodies and a Sixth: from:
The Beautiful, The True and the Good
Abstract: Nothing seems more evident than the nature of body. We apply the term “body” to what presents itself through the five senses: what can be seen, touched, smelt, heard, and tasted. It is what is extended, mobile, and resistant, appearing in various shapes and exhibiting the properties correlative to each of the senses. We ourselves are evidently bodies and we have to do always with bodies in our wakeful lives. But that does not settle the question of their nature—only how we ordinarily use the term and how we identify instances of it.
22 Silence, Being, and the Between: from:
The Beautiful, The True and the Good
Abstract: Max Picard’s notion of Silence,¹ Martin Heidegger’s notion of Being,² and Martin Buber’s notion of the Between³ are not identical notions; but these three, I would suggest, stem from the same region of experience. It is a region whose loss all three thinkers bemoan as the ground of our modem unrest and rootlessness, for we are no longer planted in the soil, the relational context that is our proper element as human beings. When one thinks of rootedness, one thinks of family or of tradition, and, as significant regions of relatedness, these are not unrelated to the notions in question.
PROLEGOMENON: from:
The Incarnate Lord
Abstract: At the start of our study of Thomistic Christology, we might first ask: is there such a thing as a
modernThomistic Christology? Behind this question there are a number of substantive issues. For example, what is does it mean to be modern? What constitutes “Thomism”? What is the relation between Thomistic thought and characteristically modern philosophy and theology? These are of course immense topics. Without pretending to ignore their importance, however, it is permissible to narrow the scope of our inquiry if we refocus the initial question posed here in a twofold way by asking: what are the particular
1 The Ontology of the Hypostatic Union from:
The Incarnate Lord
Abstract: The first part of this book is concerned with the mystery of the incarnation. What does it mean, from a Thomistic point of view, to hold that God the Word, the second person of the Trinity, became man and lived a true, human life in a historical place and time? To ask this question is to touch upon a significant theological topic: the ontology of the hypostatic union. What is the union of God and man that takes place
in the very personof the Word? What does it mean to say that God the Word subsists personally as a
2 The Human Nature and Grace of Christ from:
The Incarnate Lord
Abstract: The most contested affirmation regarding Jesus of Nazareth pertains to his divinity. It is the case, however, that the traditional affirmation of the perfect humanity of Jesus is also utterly controversial in modern theology. In one sense, this is simply because it is inherently controversial to affirm that there exists a real “essence” of human nature that God could assume. The subjacent question is philosophical: can we speak about perennial natures present in things in general and in human beings in particular down through time, and if so, how is it the case? In another sense, the controversial character of
3 The Likeness of the Human and Divine Natures from:
The Incarnate Lord
Abstract: I have argued in the previous chapter that there exists a profound correspondence between our philosophical knowledge of human nature and our theological knowledge of the humanity of Christ. This notion alludes in an indirect but real way to the controversies surrounding the
analogia entis, the famous twentieth-century debate between Karl Barth and Erich Przywara. Why? Because that controversy centered on the relationship between philosophical reason and theological science. Consider three acute questions at the heart of that debate. First, what does it mean to say that our philosophical knowledge is capable of cooperating with and of being assimilated into
9 Did Christ Descend into Hell? from:
The Incarnate Lord
Abstract: Is it an irony of modern theology that in the age in which Rudolph Bultmann should raise the question of the fundamentally mythological character of many New Testament ideas, Hans Urs von Balthasar should seek to reinvigorate the theological meaning of the descent of Christ into hell on Holy Saturday? Perhaps not. By offering a distinctive and in many ways innovative reading of this teaching of the Apostles’ Creed, Balthasar sought to challenge an age of overly reductive scientistic rationality, underscoring in Catholic theology the permanently valid interplay of literary symbolism, metaphysics, dramatic beauty, and Trinitarian mystery. In the words
“Destroy This Temple”: from:
John, Jesus, and History, Volume 2
Author(s) McGrath James F.
Abstract: The material found in John 2:13–22, depicting Jesus’ action in the temple and the saying about its being destroyed and rebuilt in three days, is a key point of intersection between the Gospel of John, the Synoptics, and the Gospel of Thomas. As such, it provides one of the relatively few places where questions of John, Jesus, and history can be discussed, as it were, “synoptically.” Because of this multiple attestation, there are very few scholars who dispute that Jesus engaged in
some sortof action in the temple, however small or symbolic, and that he spoke insome
Aspects of Historicity in John 1–4: from:
John, Jesus, and History, Volume 2
Author(s) Koester Craig R.
Abstract: The manner in which modern scholars investigate questions of historicity is one that the Fourth Evangelist would find peculiar. In contemporary research, the historical Jesus is the pre-Easter Jesus, and questions of historicity focus on how much we can know about the ministry of Jesus prior to his death. The writer of the Fourth Gospel, however, assumes that truly understanding the pre-Easter Jesus involves a post-Easter perspective. At points this Gospel specifically draws later insights into the meaning of Jesus’ words and actions and acknowledges that Jesus said and did things that were not understood prior to his resurrection (John
John 13: from:
John, Jesus, and History, Volume 2
Author(s) Clark-Soles Jaime
Abstract: Prodigious are the questions generated by this passage (John 13:1–20), and only slightly less prodigious are the publications devoted to it. Textual, anthropological, theological, literary, and exegetical analyses abound; only the historical remains largely untouched. When the historical is mentioned, however, treatments most often refer to the history of the Johannine situation,
notto the historical Jesus or the historicity of the underlying Johannine tradition. Of all the questions one could ask, we shall attend most closely in this essay to these two. (1) Is it historically plausible that Jesus washed the feet of his disciples? Why or why
The Historical Plausibility of John’s Passion Dating from:
John, Jesus, and History, Volume 2
Author(s) Matson Mark A.
Abstract: The question of the historical value of material in the Fourth Gospel rests on two concerns that always lurk behind the discussions in the SBL group focusing on John, Jesus, and history. The first is the foundational question of how we evaluate the Gospels, or really any ancient writing, for “historical” material. That is, we must deal with the always-contentious issue of the criteria we use to determine Gospel materials’ historical value.¹ The second question is how we account for the stark differences between John and the Synoptics.² One cannot venture far into any consideration of John’s historical value without
Aspects of Historicity in John 13–21: from:
John, Jesus, and History, Volume 2
Author(s) O’Day Gail R.
Abstract: These essays can also be grouped according to the basic orientation with which the authors approach the question of historicity. Four of the essays approach the topic of historicity from the perspective of the historical plausibility of events narrated in Fourth Gospel (Clark-Soles, Garcia, Bond, Matson). The other four essays take as their starting
Epilogue: from:
John, Jesus, and History, Volume 2
Author(s) Just Felix
Abstract: Where have we come from, where are we now, and where might we be headed with studies of the interrelationships between the Gospel of John and the historical Jesus? Readers of these first two volumes of collected essays, along with the many scholars who have attended sessions of the John, Jesus, and History Group over the past six years, are by now well versed in the discussions of the many complex questions surrounding the historicity of the Fourth Gospel. Yet it would be worthwhile for us briefly to reflect on the bigger picture and to consider the larger journey in
CHAPTER 3 Democracy Beyond Democracy from:
Speak Thus
Abstract: A number of contemporary ethical debates appear to have foreclosed on some crucial questions: Is there any possibility for moral discourse, given pluralism? Are the available modes of discourse—such as democracy—true vehicles for conversation or just disguised ways of conceding to one or more groups? Princeton University professor of religion Jeffrey Stout, in refusing to accept the finality of the answers given to these and related questions, has produced a book important by any reckoning.
Democracy and Traditionwill significantly advance the discussion about liberalism and democracy, particularly among those who are weary of these notions. At its
CHAPTER 4 Metaphors We Die By from:
Speak Thus
Abstract: Caring for the ill is a great moral task that brings into sharp relief our convictions about life and death. Not only does such care place the caregiver in unavoidable proximity to profound questions, but also the acts of care themselves reveal the nature of deeply held assumptions. Even the language that forms our descriptions of illness indicates some level of how we conceive of illness; our descriptions of illness also indicate how we understand the significance of life when it is in good health. In short, the words used for illness carry strong interpretive and evaluative power.
CHAPTER 8 How Free Are We? from:
Speak Thus
Abstract: Of course a lot depends on who is asking the question. A philosopher who asks it may be wondering if anything we do is really free, or if it is all just determined. A politician who asks it may want us to consider who we are as a nation and what it means to be free from oppression.
7 What’s happiness in Hamlet? from:
The Renaissance of emotion
Author(s) Chamberlain Richard
Abstract: The emotions are not simply a matter for literature: critics have them too. Or, more interestingly, perhaps, they play an important role in the critical process which goes far beyond any naively expressive response to the emotional content of literary works. The reading of
Hamletpresented here raises this as a problem in the theory and history of emotions, in that it foregrounds the questions of what happiness and unhappiness are, and of how they might best be deployed in acts of criticism. Happiness, one might think, must be scarce enough in this play, and indeed it is, at least
8 ‘They that tread in a maze’: from:
The Renaissance of emotion
Author(s) Kesson Andy
Abstract: On Shrove Tuesday 1584, Elizabeth and her courtiers sat down to watch John Lyly’s
Sapho and Phao.¹ They saw a play about the mutual infatuation of the Queen Sapho and the ferry boy Phao, an infatuation engineered by Venus in order to ‘conquer’ the Queen’s virginity (1.1.40). This play therefore asked exacting questions, about royal sexuality and social status, of an audience arranged around a female monarch and her court. As Susan Doran and John Guy have shown, neither virginity nor court patronage was a neutral term in the 1580s, and despite Lyly’s modern reputation as a reassuringly conservative courtly
9 (S)wept from power: from:
The Renaissance of emotion
Author(s) Kaegi Ann
Abstract: ‘Be it lawful that I invocate thy ghost / To hear the lamentations of poor Anne’: as Lady Anne addresses these words to a corpse, we might suppose her question to be rhetorical, but Anne has already questioned whether ‘ honour may be shrouded in a hearse’, and despite the vehemence of her ensuing declamation she betrays niggling doubts about the effectiveness of her lamentation, describing her tears oxymoronically as a ‘helpless balm’.¹ However heightened her emotions, the grammatical mood of her utterance is the optative subjunctive: Anne does not assume so much as
wishthat her obsequies will be
The Performing Art of Kethoprak and the Democratic “Power to Will” in Indonesia from:
Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Susanto Albertus Budi
Abstract: The ranking invites the question: How can Indonesia reverse this decline in democratization? Are there indigenous Indonesian traditions that can assist democratization? Paulus Wiryono Priyotamtama has pointed out the importance
Alter/native Democracies: from:
Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Hermansen Marcia
Abstract: In June 2009, Pope Benedict XVI issued an encyclical letter entitled
Caritas in veritate. This letter was directed to Christians and all those interested in seriously engaging questions regarding democracy, justice, and development in the modern world. The pontiff concluded by stating that in our times democracy offers the best political system for providing justice and freedom.¹
Religion as a Political Factor in Latin America: from:
Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Trelles Jorge Aragón
Abstract: Research conducted in some Latin American countries has shown the existence of connections between self-reported levels of religious devoutness, church attendance, and specific political attitudes and orientations (e.g., trust in the government or satisfaction with the democracy). In light of this, the goal sought in this chapter is twofold. First, to contribute to a better understanding of the way religion can be considered as a political factor in Latin America. Second, through analyzing public opinion data, to provide an initial answer to the question as to whether Peru is a country where some religious beliefs and practices are associated with
Foundations of Human Rights: from:
Democracy, Culture, Catholicism: Voices from Four Continents
Author(s) Araujo Robert John
Abstract: To the extent that our modern understanding of democracy includes respect for human rights, a debt is owed to Francisco de Vitoria, OP, a sixteenth-century Dominican priest who made an important but often unrecognized contribution to the advancement of human rights. This chapter examines de Vitoria’s contribution and, by extension, the importance of the Catholic intellectual tradition to human rights theory then and now. Underlying this chapter is a question raised by the Second Vatican Council’s Pastoral Constitution on the Church in the Modern World (
Gaudium et spes):quid est homo? What is man? What is the human person?¹ The
[Introduction] from:
Democracy, Culture, Catholicism: Voices from Four Continents
Abstract: Any foray into the relationship between democracy, culture, and Catholicism calls for critical reflection on two interrelated questions: first, what exactly do we mean by the terms “democracy,” “culture,” and “Catholicism,” and, second, what foundation(s) can we provide for their alleged relationality. The final section of this volume attempts a response to these questions by turning to the notion of praxis. A praxis-oriented approach is one that combines the theoretical and the practical, so that they may mutually inform and correct each other in the dialectical process of deliberation. Theory without practice is ineffective; practice without theory is irresponsible. The
1 ʺKNOW THYSELFʺ: from:
Mind in Architecture
Author(s) Mallgrave Harry Francis
Abstract: It is no secret that architects generally pride themselves on being artists. Design education begins with elementary artistic exercises, and professional and nonprofessional journals today consider the architect to be an important arbiter of taste within the arts, in the same way that a generation or two ago the work of Mondrian or Matisse personified the idea of a transformative modernity. But wherein resides the “art” within the “art of building” (
Baukunst)? I do not raise this question disparagingly, but I do mean to be provocative. Does the artistic component of an architectural design reside in its creativity, composition, good
4 TOWARD A NEUROSCIENCE OF THE DESIGN PROCESS from:
Mind in Architecture
Author(s) Arbib Michael
Abstract: While I have come up with three different ways in which neuroscience might inform the work of architects, here I will emphasize the
neuroscience of the design process, whose central question is: “What can we understand about the brain of the architect as he or she designs a building?” I will offer only a preliminary analysis, but hope to encourage further thinking about how the design process can be illuminated more and more by future research in neuroscience. In addition, I will briefly introduce the two other areas: one is theneuroscience of the experience of architecture: not what goes
1 ʺKNOW THYSELFʺ: from:
Mind in Architecture
Author(s) Mallgrave Harry Francis
Abstract: It is no secret that architects generally pride themselves on being artists. Design education begins with elementary artistic exercises, and professional and nonprofessional journals today consider the architect to be an important arbiter of taste within the arts, in the same way that a generation or two ago the work of Mondrian or Matisse personified the idea of a transformative modernity. But wherein resides the “art” within the “art of building” (
Baukunst)? I do not raise this question disparagingly, but I do mean to be provocative. Does the artistic component of an architectural design reside in its creativity, composition, good
4 TOWARD A NEUROSCIENCE OF THE DESIGN PROCESS from:
Mind in Architecture
Author(s) Arbib Michael
Abstract: While I have come up with three different ways in which neuroscience might inform the work of architects, here I will emphasize the
neuroscience of the design process, whose central question is: “What can we understand about the brain of the architect as he or she designs a building?” I will offer only a preliminary analysis, but hope to encourage further thinking about how the design process can be illuminated more and more by future research in neuroscience. In addition, I will briefly introduce the two other areas: one is theneuroscience of the experience of architecture: not what goes
3 Kaija Saariaho’s Adriana Mater: from:
Reconfiguring Myth and Narrative in Contemporary Opera
Abstract: Before anything takes place on stage, the overture ushers us into a sound world wrought with tension: the short, declamatory motive in the solo trumpet poses a question, which is answered by the cello’s descending glissando that heaves a sigh. Following this sequence of call and response, the viola and flute exchange a mournful melody. Interjected between these sonic blocks are the
disembodiedvoices of the male and female chorus. The static, cyclical motive sung by the female choir on “a” is counterpointed by the low, semitonal “sigh” motive sung by the male choir. Their voices remain wordless and invisible,
Foreword from:
Luther and Liberation
Author(s) Boff Leonardo
Abstract: Latin American theology occurs along two main lines. In one, one interrogates faith and tradition from the questioning of historicalsocial reality, particularly the large oppressed majorities. One discovers in these sources heretofore unsuspected dimensions that attune with the demands of liberation coming from everywhere. In the other, historical-social reality is illuminated with perspectives derived from faith, tradition, and the great theologians. There emerges the prophetic-denunciatory side of Christianity, its liberationist inspiration, and its unwavering utopian horizon, sustaining hope and utopias.
2 The God of Life Against All Falsehood of the Idols of Death from:
Luther and Liberation
Abstract: The question of God is raised differently, according to various cultural, socio-economic, and political contexts. In developed and affluent capitalist countries the question of God is largely raised in the context of the expansion of atheism. It is not always a well-elaborated theoretical atheism, but rather a widespread practical atheism.
8 The Reign of God in Church and State from:
Luther and Liberation
Abstract: Certainly, it is a particularly pressing issue in our Latin American historical moment and context, when in many countries, after secular independence, domination and oppression, sharpened by the struggle for survival, attempts to dignify life through reducing poverty and social inequality are tested. Never should the church distance itself or exercise neutrality in social and political questions, even less when it unveils real possibilities of building
13 Resistance and Violence from:
Luther and Liberation
Abstract: Do people who profess the Christian faith have the right and perhaps the duty to resist the constituted authorities? What would be legitimate means for a necessary resistance, and what would not? These questions will guide us in this chapter in our examination of Luther’s theology. We selected the main passages from the writings of the Reformer around the Peasants’ War. Still, to deduce Luther’s theology on the question of resistance to authorities only from these writings (a period of a few months) gives only a partial and thus, distorted picture. Therefore, one must take into account Luther’s positions in
14 Luther—Defender of the Jews or Anti-Semite? from:
Luther and Liberation
Abstract: A good hermeneutic understands the effort toward objectivity but not the pretense of neutrality.¹ The subject “Luther and the Jews”² is an illustrative example. The study is to be done in the context of the oppressive weight of the history of the persecution of the Jews and in the full consciousness of Jewish suffering. Without losing sight of this frame of reference, one has the duty to seek to expose and evaluate the question as objectively as possible.³
6 AMBIVALENCE AND THE WORK OF THE NEGATIVE AMONG THE YAKA from:
Evil in Africa
Author(s) DEVISCH RENÉ
Abstract: Intercorporeality and the ethic of desire and evildoing, stripped of their Western modernist thought patterns and view of the person, are among the foci of anthropological and psychoanalytical efforts¹ that I have been undertaking for the last decade.² These were led by the following research questions: How may desire, which unknowingly takes hold of interrelated subjects, make someone either compassionate or madly envious and even maleficent? How much does desire inhabit intercorporeality and inspire close family members to either intensely share life and a communal mode of inhabiting the life world or deflate and undermine the physical and communal life
10 Extending the Parameters of Social Policy Research for a Multicultural Wales from:
A Tolerant Nation?
Author(s) WILLIAMS CHARLOTTE
Abstract: In the two-hundredth edition of
PlanetNeil Evans posed the interesting question: ‘are we getting the social science we need in order to understand Wales in an era of devolved government?’¹ This question provokes a complex set of considerations and debates, not least the relationship between government and academia, between knowledge production and policy making and their links with wider social and political movements.² This debate is pertinent to a consideration of the extent to which social policy research might be harnessed toward the Welsh Government’s political ambition of equality, more specifically, race equality in Wales.³ The question demands a
13 Getting Involved: from:
A Tolerant Nation?
Author(s) CHANEY PAUL
Abstract: A quarter of a century ago a UK-wide study concluded that ‘non-white access to the political agenda in Britain remains minimal and problematic’.¹ Contemporary analysis suggests that for some this is still the case. It states there remains ‘worrying evidence that … citizens of Black Caribbean heritage do not feel that the British political system has treated them fairly … A just and well-functioning democracy requires that all citizens have fair access to the political arena’.² The academic literature also underlines that ‘ethnicity is a social construct specific to a social and historical context’;³ thus a key question that this
Introduction: from:
Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the
Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the
Introduction: from:
Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the
Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the
Introduction: from:
Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the
Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the
Introduction: from:
Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the
Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the
Introduction: from:
Time
Author(s) ELIAS AMY J.
Abstract: Time eludes us. Since Aristotle and Augustine posed their paradoxical questions about time to the Western world in the
Physicsand theConfessionsrespectively, we have been trying to determine what it is that we talk about when we talk about time. The terms “past,” “present,” and “future” seem too static, too thin to express our full experience of temporality. They capture neither our sense of the ephemerality of the instant nor our anxieties about the long unfurlings of time that exceed human lifespans and comprehension: geological time, evolutionary time, the time of climate change, or the time of the
4 Naming Sexual Trauma: from:
Critical Trauma Studies
Author(s) FAHS BREANNE
Abstract: The question of naming—that is, the deployment of language to describe and create meaning around our experiences—remains as fraught with power, culture, and conflict as any in critical trauma studies. Choosing to put words to violent and frankly unspeakable experiences is a task often undertaken under duress, and this is particularly so within the complicated terrain of
sexualizedviolence (Brison 2003). When considering the power of a name to shape experience, I recall a recent experience I had watchingThe Girl with the Dragon Tattoo(2010), the much-acclaimed film based on Stieg Larsson’s (2008) bestseller. It is about
5 Conceptualizing Forgiveness in the Face of Historical Trauma from:
Critical Trauma Studies
Author(s) KELLEY DOUGLAS
Abstract: A common response to transgression is confusion about how one goes about the process of forgiveness and, perhaps more centrally, whether one should forgive at all (Tracy 1999; Mullet, Girard, and Bakhshi 2004). Consider Simon Wiesenthal’s
The Sunflower: On the Possibilities and Limits of Forgiveness, in which he asks religious and political leaders if they, in his place, would have forgiven a Nazi SS officer who, on his deathbed, asked Wiesenthal for forgiveness for crimes he committed against the Jews. Responses from those who reply to Wiesenthal’s question (fifty-three responses constitute the second half of his book) reveal that the
11 First Responders: from:
Critical Trauma Studies
Author(s) HAMILTON AMY HODGES
Abstract: As I write this, my three-year-old naps upstairs, unaware that she is fighting for her life. She was diagnosed with acute lymphoblastic leukemia (ALL) in March, and my research questions have become terrifyingly and personally vital. I wonder anew: how does the writing classroom link with trauma studies, and does writing really have the power to heal?
Book Title: Music, Analysis, Experience-New Perspectives in Musical Semiotics
Publisher: Leuven University Press
Author(s): Reybrouck Mark
Abstract: Transdisciplinary and intermedial analysis of the experience of music Nowadays musical semiotics no longer ignores the fundamental challenges raised by cognitive sciences, ethology, or linguistics. Creation, action and experience play an increasing role in how we understand music, a sounding structure impinging upon our body, our mind, and the world we live in. Not discarding music as a closed system, an integral experience of music demands a transdisciplinary dialogue with other domains as well. Music, Analysis, Experience brings together contributions by semioticians, performers, and scholars from cognitive sciences, philosophy, and cultural studies, and deals with these fundamental questionings. Transdisciplinary and intermedial approaches to music meet musicologically oriented contributions to classical music, pop music, South American song, opera, narratology, and philosophy.
Link: http://www.jstor.org/stable/j.ctt180r0s2
[Part Two. Introduction] from:
Music, Analysis, Experience
Abstract: The contributions to this part deal with reception as a crucial part of the communication process: they stress the issue of internal experience as an integral part of musical understanding. As such, the contributions move from semantic to semiotic and hermeneutic questions: what does music mean and how does it mean? Starting from music’s so-called
inabilityto function referentially, it could be claimed that music expresses nothing but itself. But what does music represent? How do we read the musical work and what are the levels of sense-making in the imposition of meaning on the music? Contrary to the centrifugal
Where to Draw the Line? from:
Music, Analysis, Experience
Author(s) Wierød Lea Maria Lucas
Abstract: Musicology has always been puzzled with semantic questions: does music have meaning? The difficulty lies in music’s inability to function referentially. One might say that literature suffers from the opposite problem: verbal texts contain a centrifugal tendency to direct the recipient’s attention away from their artwork character (form) in favor of their referential message (content) (Kyndrup, 2011, p. 87). However, the specific case of poetry (as opposed to prose) often displays a certain quality that maneuvers attention toward the form of the message itself; a move notably termed
the poetic functionby Jakobson (1987, p. 69). This can be understood
A Story or Not a Story? from:
Music, Analysis, Experience
Author(s) Pawłowska Małgorzata
Abstract: There is no doubt that a narrative has been subject to transformation throughout the history of literature and art. In 1979 Jean-François Lyotard claimed that people no longer believed in the so-called
grand narratives(Lyotard, 1979). In the 1980s, Paul Ricœur asked himself a question, whether the narrative function as such was going to die. Eventually he hoped it was not when he wrote:
Book Title: Mestizaje and Globalization-Transformations of Identity and Power
Publisher: University of Arizona Press
Author(s): YOUNG PHILIP D.
Abstract: The Spanish word
mestizajedoes not easily translate into English. Its meaning and significance have been debated for centuries since colonization by European powers began. Its simplest definition is "mixing." As long as the term has been employed, norms and ideas about racial and cultural relations in the Americas have been imagined, imposed, questioned, rejected, and given new meaning.Mestizaje and Globalizationpresents perspectives on the underlying transformation of identity and power associated with the term during times of great change in the Americas. The volume offers a comprehensive and empirically diverse collection of insights concerning mestizaje's complex relationship with indigeneity, the politics of ethnic identity, transnational social movements, the aesthetic of cultural production, development policies, and capitalist globalization, with particular attention to cases in Latin America and the United States.Beyond the narrow and often inadequate meaning of mestizaje as biological and racial mixing, the concept deserves an innovative theoretical consideration due to its multidimensional, multifaceted character and its resilience as an ideological construct. The contributors argue that historical analyses of mestizaje do not sufficiently understand contemporary ways that racism, ethnic discrimination, and social injustice intermingle with current discourse and practice of cultural recognition and multiculturalism in the Americas.Mestizaje and Globalizationcontributes to an emerging multidisciplinary effort to explore how identities are imposed, negotiated, and reconstructed. The chapter authors clearly set forth the issues and obstacles that Indigenous peoples and subjugated minorities face, as well as the strategies they have employed to gain empowerment in the face of globalization.
Link: http://www.jstor.org/stable/j.ctt183gxvs
CHAPTER TWELVE Politicizing Ethnicity: from:
Mestizaje and Globalization
Author(s) WICKSTROM STEFANIE
Abstract: The theme of the emergence of ethnicity in Latin America and its crystallization into organized pluriethnic platforms that empower political actors at the national and international levels has been gaining prominence in the social sciences in recent decades. Without doubt spurred by the visibility that Indigenous movements have achieved in settings such as southeastern Mexico, post-war Guatemala, and Ecuador during the Indigenous “uprisings” of the 1990s, and with the ascendency of Evo Morales to the presidency of Bolivia, the research agendas of anthropologists, sociologists, and political scientists have focused attention on trying to explain the “resurgence” of the “Indian question.”
4 The Gun Powder of the Dwarf: from:
Religion Without Redemption
Abstract: The twenty-first century heralded serious environmental damage, a significant increase in poverty and the highest levels of social exclusion that radically put into question the very paradigm of civilisation. In the light of current events that have arisen over recent years (‘preventative’ wars, treacherous massacres against civilian populations and the institutionalisation of the ‘State of Exception’ among others), it is important to ask ourselves about the role and contribution of philosophy and theology in the development of alternative projects and in counterposing the hegemonic narrative. Our purpose is to analyse, from political philosophy, the principal tenets of Slavoj Žižek, Enrique
3 Four Founding Fathers from:
A History of Anthropology
Abstract: The question Victorians asked was how they were able to conquer the planet with so little effective resistance. They concluded that their culture was superior, being
9 Global Networks from:
A History of Anthropology
Abstract: Lack of historical distance precludes a proper review of the last decades, whether of the general cultural ambience or of the specific enterprise of anthropology. In both regards, it is nevertheless obvious that some of the trends of the 1980s were consolidated towards and beyond the millennium. Uncertainty, or ambivalence, became a standard feature (some would say an affectation) of intellectual life, certainly in the humanities and social sciences; although trends representing a more positivist view, seeking less equivocal answers to the perennial questions of anthropology, were also on the rise. In particular, we have sociobiology and its successor, evolutionary
3 Four Founding Fathers from:
A History of Anthropology
Abstract: The question Victorians asked was how they were able to conquer the planet with so little effective resistance. They concluded that their culture was superior, being
9 Global Networks from:
A History of Anthropology
Abstract: Lack of historical distance precludes a proper review of the last decades, whether of the general cultural ambience or of the specific enterprise of anthropology. In both regards, it is nevertheless obvious that some of the trends of the 1980s were consolidated towards and beyond the millennium. Uncertainty, or ambivalence, became a standard feature (some would say an affectation) of intellectual life, certainly in the humanities and social sciences; although trends representing a more positivist view, seeking less equivocal answers to the perennial questions of anthropology, were also on the rise. In particular, we have sociobiology and its successor, evolutionary
17 Ethnicity from:
Small Places, Large Issues
Abstract: A well-known musician from Finnmark, the Sami-dominated county in northern Norway, was once asked the following question by a journalist: ‘Are you mostly a Sami or mostly a musician?’ She tried to be accommodating and accordingly answered the meaningless question; if she had been an anthropologist, she would probably have discarded it as being absurd. This chapter, which outlines basic dimensions of ethnicity, explains why.
Book Title: Anthropology's World-Life in a Twenty-first-century Discipline
Publisher: Pluto Press
Author(s): Hannerz Ulf
Abstract: In this masterly, state of the art work, Ulf Hannerz maps the contemporary social world of anthropologists and its relation to the wider world in which they carry out their work. Raising fundamental questions such as 'What is anthropology really about?', 'How does the public understand, or misunderstand, anthropology?' and 'What and where do anthropologists study now, and for whom do they write?' Hannerz invites anthropologists to think again about where their discipline is going. Full of insights and practical advice from Hannerz's long experience at the top of the discipline, this book is essential for all anthropologists who want their craft to survive and develop in a volatile world, and contribute to new understandings of its ever-changing diversity and interconnections.
Link: http://www.jstor.org/stable/j.ctt183p30z
4 BRITISHNESS from:
White Identities
Abstract: Among the questions we asked our interviewees in 2005–6 was what being British meant to them. Their responses reflect the precise historical moment in which this project took place: the end of the first decade of devolution, the recent 9/11 and 7/7 attacks and bombings, an intense focus on asylum and immigration, and an attempt to reinstate Britishness as an explicit point of collective identification. Starting by outlining some of the theories of national belonging, we will go on to present and analyse responses picked up in our fieldwork. We argue that the way identification is performed suggests that
Book Title: Blaming the Victim-How Global Journalism Fails Those in Poverty
Publisher: Pluto Press
Author(s): Lugo-Ocando Jairo
Abstract: Poverty, it seems, is a constant in today's news, usually the result of famine, exclusion or conflict. In Blaming the Victim, Jairo Lugo-Ocando sets out to deconstruct and reconsider the variety of ways in which the global news media misrepresent and decontextualise the causes and consequences of poverty worldwide. The result is that the fundamental determinant of poverty - inequality - is removed from their accounts. The books asks many biting questions. When - and how - does poverty become newsworthy? How does ideology come into play when determining the ways in which 'poverty' is constructed in newsrooms - and how do the resulting narratives frame the issue? And why do so many journalists and news editors tend to obscure the structural causes of poverty? In analysing the processes of news production and presentation around the world, Lugo-Ocando reveals that the news-makers' agendas are often as problematic as the geopolitics they seek to represent. This groundbreaking study reframes the ways in which we can think and write about the enduring global injustice of poverty.
Link: http://www.jstor.org/stable/j.ctt183p3tc
3 What Lies Beneath? from:
Blaming the Victim
Abstract: When reporting on poverty or related issues such as social exclusion, unemployment, or famine, journalists around the world tend to present their articles mostly as hard news stories. Overall, news about poverty in the global media is more often than not reported following the traditional narrative style and structures often referred to as the ‘5WH’ and the ‘inverted pyramid’, even when the article adopts the feature style. The first technique refers to the ability to answer the basic questions: Who is it about? What happened? Where did it take place? When did it take place? Why did it happen? How
Book Title: Fredrik Barth-An Intellectual Biography
Publisher: Pluto Press
Author(s): Garsten Christina
Abstract: Fredrik Barth is one of the towering figures of twentieth-century anthropology. This intellectual history traces the development of Barth’s ideas and explores the substance of his contributions. In an accessible style, Thomas Eriksen’s biographical study reveals the magic of ethnography to professional anthropologists and non-practitioners alike. Exploring his six decade career, it follows Barth from early ecological studies in Pakistan, to political studies in Iran, to groundbreaking fieldwork in Norway, New Guinea, Bali and Bhutan. Eriksen argues that Barth's voracious appetite for fieldwork holds the key to understanding his remarkable intellectual development and the insights it produced. The book raises many of the same questions that emerge from Barth's own work - of unity and diversity, of culture and relativism, of art and science. Thomas Eriksen is himself a major contributor to the study of anthropology, as well as a distinguished educator, and is therefore ideally placed to introduce the life and work of Fredrik Barth. This will surely be the definitive book on its subject for many years to come.
Link: http://www.jstor.org/stable/j.ctt183p5d4
3 Disjuncture as ‘Good to Think With’ from:
Community, Cosmopolitanism and the Problem of Human Commonality
Abstract: Considerations of community always implicitly or explicitly invoke its alter, that is, situations that do not involve community. How this is defined or set out is usually bound up with the conceptualization of community itself. For example, if community is defined in terms of boundaries – social, symbolic, political – then we would be likely to view the question in terms of who is or is not included in a particular, identifiable or claimed grouping. In this volume, however, I have suggested that it is conceptually more productive to view community in terms of mobilization and attendant issues of coordination
7 Cosmopolitan Learning: from:
Community, Cosmopolitanism and the Problem of Human Commonality
Abstract: Does socialization via a society’s institutional procedures necessarily produce members who are formed in the society’s image? Does a moral and just society need to be a community of fellow-believers, a churchly congregation writ large, faithful to the iteration of a particular tradition? What do social efficiency and vitality mean in the context of cosmopolitanism? These are the questions I wish to treat in this chapter. I do so by way of ‘diffusion’, as a concept and a value. I introduce diffusion into the context of institutions of socialization.
2 Historical Sketch: from:
Catholicism and Crisis in Modern France
Abstract: In France, at least among a certain educated elite, the legacy of the past largely determines present actions. For example, today’s quarrels between
laïquesandcléricauxover the school question cannot be fully understood without referring to the events of the early 1900’s.¹ Thus, without pretending to give a complete panorama of Catholicism in French history, this historical sketch will provide some of the background necessary for unlocking the mysteries of present-day Catholic behavior.
8 The School Question and Specialized Catholic Institutions from:
Catholicism and Crisis in Modern France
Abstract: There are also specialized Catholic groups dealing exclusively with the school question. These groups
Book Title: The People beside Paul-The Philippian Assembly and History from Below
Publisher: SBL Press
Author(s): Marchal Joseph A.
Abstract: An examination of the social forms and forces that shaped and affected the Philippian churchEssays offer insight into standard questions about the letter s hymn and audience, Paul's 'opponents,' and the sites of the community and of Paul's imprisonmentA focused exploration of more marginalized topics and groups, including women, slaves, Jews, and members of localized cults
Link: http://www.jstor.org/stable/j.ctt189tt2d
Philippian (Pre)Occupations and Peopling Possibilities: from:
The People beside Paul
Author(s) Marchal Joseph A.
Abstract: This volume addresses several questions. How can we begin to imagine what ancient assembly communities were like “on the ground” or “from the bottom up”? In what ways can scholars conceptualize and describe the everyday Philippians or, more simply, people other than Paul? Are there any ancient or even more recent resources for helping us focus upon different people or even some of the usual suspects differently? Indeed, recent events have an odd way of making these questions urgent in new and more specific ways.
Out-Howling the Cynics: from:
The People beside Paul
Author(s) Nanos Mark D.
Abstract: Recent efforts to revisit the interpretation of Philippians, including those from a people’s history approach, retain the consensus interpretation for identifying the targets of Paul’s oppositional polemic in these verses.¹ Even those that focus on the political (i.e., Roman imperial) as well as Greco-Roman polytheistic pagan² social context of the letter overall do not question the traditional view that Paul negatively values the continuation of Jewish identity and Judaism (or Christian Judaism) in his communities as well as in his own life. They suppose that the concern of the audience addressed in Philippi is
Judaism, as if it is an
Determining What is Best: from:
The People beside Paul
Author(s) Chavez Gerardo Reyes
Abstract: Paul was a pivotal, but not the only, leader building an expansive social movement of poor, subjugated peoples in the cities of Greece and Asia Minor.¹ This-first century movement confronted the Roman imperial order with the very different power of God in Christ Jesus. What might considerations and challenges around the beginning and growing of such a movement suggest about how the assembly at Philippi was organized and the way leadership was developed and exercised? To explore these questions, we will reflect on our experiences within a twenty-first-century social movement, the Coalition of Immokalee Workers’s Campaign for Fair Food. The
Book Title: The Hidden God-Luther, Philosophy, and Political Theology
Publisher: Indiana University Press
Author(s): MJAALAND MARIUS TIMMANN
Abstract: In this phenomenological reading of Luther, Marius Timmann Mjaaland shows that theological discourse is never philosophically neutral and always politically loaded. Raising questions concerning the conditions of modern philosophy, religion, and political ideas, Marius Timmann Mjaaland follows a dark thread of thought back to its origin in Martin Luther. Thorough analyses of the genealogy of secularization, the political role of the apocalypse, the topology of the self, and the destruction of metaphysics demonstrate the continuous relevance of this highly subtle thinker.
Link: http://www.jstor.org/stable/j.ctt189ttzv
THREE Topology from:
The Hidden God
Abstract: The questions of place and topology require separate consideration. The use of topics as an analytical approach goes back to Aristotle’s
Topics,where he defines the conditions for the art of dialectics. The topological approach is reserved for arguments based on commonly held opinions, Greekendoxa. Thus, they differ from thequestionsthat are treated by way of syllogisms. Aristotle gives no definition of a topos, but the topoi are referred to as places from where his arguments can be invented, elaborated, or discovered.¹
EIGHT The Quest for Subjectivity from:
The Hidden God
Abstract: Luther’s ambivalent distance to the entire framework of metaphysical discourse was polemically presented in
Heidelberg Disputation. What Luther formulated there as a program of thedestructionof metaphysics (regarding the “wisdom of the wise”) is now unfolded as a questioning of the metaphysical tradition to which Luther belongs, not only in order to leave it behind, but also to reformulate and thusrecoverthe basic philosophical problems raised within that tradition. In this sense the problem of free will, which Luther rejects as illusory, is significant because itconcealsa number of other questions, such as the question of necessity
TEN Topology of the Self in Luther from:
The Hidden God
Abstract: The hidden God is to a certain extent a neglected
toposof modernity, either in the form of a passive forgetfulness or an active exclusion of this topic due to its inconvenient, problematic—indeed, ratherunmodern—connotations. In particular Protestant theology seems to be dominated by a rationalistic tendency up to the Enlightenment, which is strictly opposed to this crucial distinction in Luther’s thought and therefore tends to exclude it from the scope of theological inquiry.¹ The major philosophers are more apt to raise the basic questions concerning the conditions for thought, including the limits of reason and the distinction
2 From Cultural Studies to Cultural Criticism? from:
Interrogating Cultural Studies
Author(s) Belsey Catherine
Abstract: I should make clear from the beginning that I address your questions from outside cultural studies itself. I have learnt a great deal from cultural studies, but in the process I have also developed some reservations about what seem to me (still from the outside, and perhaps, therefore, from a position less well informed than it might be) the limits of its focus. Or perhaps ‘reservations’ is too strong a term. My unease is not about what cultural studies does, and does well, but about the areas it appears to leave out. I reflect on the issues you raise, therefore,
4 The Projection of Cultural Studies from:
Interrogating Cultural Studies
Author(s) McQuillan Martin
Abstract: Before I answer your questions, which in some ways are all the same question, let us begin with a question before the question, namely the title. You wish to question the question, ‘interrogating cultural studies’. I am worried by this formulation, particularly in light of some of the answers I will give below. Yes, cultural studies can interrogate, or be interrogating. At least, put another way, cultural studies can do some hard questioning. And equally, hard questions need to be asked of cultural studies. While the question itself might be indicative of an ontological mode of thought this does not
6 Two Cheers for Cultural Studies: from:
Interrogating Cultural Studies
Author(s) Norris Chris
Abstract: One of my difficulties in answering that question would be the problem I have with certain aspects of the trend toward interdisciplinarity. Of course it’s good that people should talk across disciplines, and that they should question some of the more restrictive practices that go on within disciplines. It’s good that philosophers should talk to sociologists, sociologists to cultural theorists, cultural theorists to historians, historians to economists and legal theorists, etc. It opens up all sorts of interesting and valuable lines of enquiry. But there’s also the risk, I think, that if you push too far towards that breaking down
[Part Four: Introduction] from:
Interrogating Cultural Studies
Abstract: The question here is no longer the much-exercised question of ‘what is cultural studies?’, but rather, ‘for what?’, ‘for whom?’, ‘in the name of what project?’, ‘what politics?’, what properties, orientations and affiliations does cultural studies have, should it have; what methods, aims, intentions; in what context does it see itself; etc.? Jeremy Gilbert thinks through the schema and the question of ‘Friends and Enemies: Which Side is Cultural Studies On?’, while Julian Wolfreys interrogates the manner in which it is too easy to forget the lessons of deconstruction, and to consider cultural studies ‘as if such a thing existed’.
9 Friends and Enemies: from:
Interrogating Cultural Studies
Author(s) Gilbert Jeremy
Abstract: What is cultural studies for, and what is it against? There can be, of course, no single answer to this question. There is a habit amongst commentators, especially those who, being located outside the UK, are understandably removed from the political contexts which produced British cultural studies, of deploying the term ‘cultural studies’ as an adjective, using it to describe certain determinate political positions as well as certain specifiable methodologies. Such references to ‘cultural studies’ positions or approaches effectively conflate cultural studies – an interdisciplinary field of enquiry – with the political tradition which has informed its dominant strand in
10 … As If Such a Thing Existed … from:
Interrogating Cultural Studies
Author(s) Wolfreys Julian
Abstract: Your questioning location of me, across cultures, within and across particular institutional systems which are both similar and dissimilar, anticipates in a coded fashion my initial thoughts on your question apropos the matter of what we call ‘culture’, ‘cultural studies’, and so on. Of course, before answering, and this may be somewhat predictable, I’d say that we can’t say for sure that we know what we mean when we speak of culture, or cultural studies, nor should we rush to any definition. It is perhaps the very ‘lived’ condition of a culture, of different cultures and the differences within any
11 Cultural Studies, in Theory from:
Interrogating Cultural Studies
Author(s) Mowitt John
Abstract: I should begin by emphasising that the concept of position is one that has interested me for quite some time. I have written about it both in relation to Fanon and the critique of Eurocentrism, and also in relation to trauma studies. For this reason I fear that I may, almost without thinking, make more of this question, its terms, than might otherwise be necessary. Let’s hope that this helps to answer rather than avoid the question.
12 The Subject Position of Cultural Studies: from:
Interrogating Cultural Studies
Author(s) Valentine Jeremy
Abstract: So to begin with the first question, I must confess that I barely manage to position myself at all with respect to anything. My overwhelming experience is one of being positioned. So I am not very comfortable with my existence in a culture that can be characterised by the prevalence
Introduction: from:
Ireland Beyond Boundaries
Author(s) Harte Liam
Abstract: That Irish Studies is a significant discipline within the academy is without question, as attendance at IASIL, ACIS, or EFACIS conferences will indicate. However, what is needed at a meta-level, it seems to me, is a range of enquiry into the grounds of this discipline in terms of its epistemological and ethical status. (O’Brien, 2003: 223)
10 Beating the Bounds: from:
Ireland Beyond Boundaries
Author(s) Pettitt Lance
Abstract: This chapter considers two questions about the relations between the past and the present. Firstly, how might we set out to write a cultural history of Ireland’s media? Secondly, sensing that we are on the cusp of change, having recently crossed the threshold into a new century, what precisely are the difficulties in defining and analysing the nature of an Irish mediascape? The study of media institutions, texts and audiences in and about Ireland is a relatively new sub-field that has emerged piecemeal from diverse disciplinary origins, a second-generation of scholarship within what has come to be called Irish Studies.
CHAPTER 1 From the Introduction to Historical Poetics: from:
Persistent Forms: Explorations in Historical Poetics
Author(s) VESELOVSKY ALEXANDER
Abstract: Literary history is reminiscent of a geo graphical zone that international law has consecrated as
res nullius,where the historian of culture and the aesthetician, the erudite antiquarian and the researcher of social ideas all come to hunt. Each carries away what he can, according to his abilities and views; the goods or the quarry display the same tag, but their contents are far from identical. There is no agreement about a common standard, for otherwise we would not return so insistently to the question: What is the history of lit erature?³ One of the views to which I am
CHAPTER 6 Innovation Disguised as Tradition: from:
Persistent Forms: Explorations in Historical Poetics
Author(s) BRAGINSKAYA NINA V.
Abstract: For millennia, in a wide variety of different cultures, connected or not, commentary has been an unquestioned and indeed the most respected form of studying a text. We might think of such traditions as Neoplatonism, Confucianism, Mishna and the Talmud, Christian exegesis, Indian, Arabic, and other traditions of commentary. It is only in recent years, however, that commentary has become
a problem in and of itself.
CHAPTER 11 Breakfast at Dawn: from:
Persistent Forms: Explorations in Historical Poetics
Author(s) VINITSKY ILYA
Abstract: As the authors of the introduction to this volume observe, one of the goals of Veselovsky’s historical poetics dealt with uncovering “the ways in which literary practices constitute[d] historical experience by perpetuating conceptual, emotional, and behavioral schemata across space and time.”³ In this context, the ill-famed “age of Sensibility” in Russia⁴ presented a special interest for Veselovsky. In his classical book on Vasily Zhukovsky’s life and work, eloquently subtitled
The Poetry of Sentiment and of the “Heart’s Imagination”(1903; published in 1904), the scholar posed an intriguing question of how the Western literary modes of sentimentality were absorbed by a
Book Title: Leaving the North-Migration and Memory, Northern Ireland 1921–2011
Publisher: Liverpool University Press
Author(s): Trew Johanne Devlin
Abstract: Leaving the North is the first book that provides a comprehensive survey of Northern Ireland migration since 1921. Based largely on the personal memories of emigrants who left Northern Ireland from the 1920s to the 2000s, approximately half of whom eventually returned, the book traces their multigenerational experiences of leaving Northern Ireland and adapting to life abroad, with some later returning to a society still mired in conflict. Contextualised by a review of the statistical and policy record, the emigrants’ stories reveal that contrary to its well-worn image as an inward-looking place – 'such narrow ground' – Northern Ireland has a rather dynamic migration history, demonstrating that its people have long been looking outward as well as inward, well connected with the wider world. But how many departed and where did they go? And what of the Northern Ireland Diaspora? How has the view of the ‘troubled’ homeland from abroad, especially among expatriates, contributed to progress along the road to peace? In addressing these questions, the book treats the relationship between migration, sectarianism and conflict, immigration and racism, repatriation and the Peace Process, with particular attention to the experience of Northern Ireland migrants in the two principal receiving societies – Britain and Canada. With the emigration of young people once again on the increase due to the economic downturn, it is perhaps timely to learn from the experiences of the people who have been ‘leaving the North’ over many decades; not only to acknowledge their departure but in the hope that we might better understand the challenges and opportunities that migration and Diaspora can present.
Link: http://www.jstor.org/stable/j.ctt18mbcf8
Chapter 1 History, Memory, Migration from:
Leaving the North
Abstract: ‘Whose diaspora, whose migration, whose identity?’ (Mac Einrí and Lambkin, 2002) remain uncomfortable questions in post-partition Ireland. For although the concept of diaspora has proliferated in academic discourses of migration and identity since the 1990s, most often its application in the Irish context as a ‘victim’ diaspora (Cohen, 1997) has referred principally to the large number of famine emigrants, mostly Catholics and successive chain migrations of that group, primarily to the United States from 1845 to 1870.² The migration of Protestants from Ireland has tended to be set apart in an often partisan and somewhat marginalised literature on the Scotch-Irish
Book Title: The Trouble with Community-Anthropological Reflections on Movement, Identity and Collectivity
Publisher: Pluto Press
Author(s): Mitchell Jon P.
Abstract: 'Community' is one of social science's longest-standing concepts. The assumption, of much social science, has been that it is in communities -- and to communities -- that human individuals, as social and cultural beings, belong. Communities are said to embody that interactive environment from which individuals' identities and senses of self derive, and in which they continue to dwell. The trouble with 'community' is that this is not necessarily so; the personal social networks of individuals' actual experience crosscut collective categories, situations and institutions. Communities can prove unviable or imprisoning; the reality of community life and identity can often be very different from the ideology and the ideal. In this provocative new book, anthropologists Vered Amit and Nigel Rapport draw on their various ethnographic experiences to reappraise the concept and the reality of 'community', in the light of globalization, religious fundamentalism, identity politics, and renascent localisms. How might anthropology better apprehend social identities which are intrinsically plural, transgressive and ironic? What has anthropology to say about the way in which civil society might hope to accommodate the on-going construction and the rightful expression of such migrant identities? Nigel Rapport and Vered Amit give their own answers to these questions before entering into dialogue to assess each other's positions. Nigel Rapport is Professor of Anthropological and Philosophical Studies at the University of St. Andrews. He is author of Transcendent Individual (1997). Vered Amit is an Associate Professor at Concordia University in Montreal. She is the editor of Realizing Community (2002).
Link: http://www.jstor.org/stable/j.ctt18mvnx3
Book Title: The Trouble with Community-Anthropological Reflections on Movement, Identity and Collectivity
Publisher: Pluto Press
Author(s): Mitchell Jon P.
Abstract: 'Community' is one of social science's longest-standing concepts. The assumption, of much social science, has been that it is in communities -- and to communities -- that human individuals, as social and cultural beings, belong. Communities are said to embody that interactive environment from which individuals' identities and senses of self derive, and in which they continue to dwell. The trouble with 'community' is that this is not necessarily so; the personal social networks of individuals' actual experience crosscut collective categories, situations and institutions. Communities can prove unviable or imprisoning; the reality of community life and identity can often be very different from the ideology and the ideal. In this provocative new book, anthropologists Vered Amit and Nigel Rapport draw on their various ethnographic experiences to reappraise the concept and the reality of 'community', in the light of globalization, religious fundamentalism, identity politics, and renascent localisms. How might anthropology better apprehend social identities which are intrinsically plural, transgressive and ironic? What has anthropology to say about the way in which civil society might hope to accommodate the on-going construction and the rightful expression of such migrant identities? Nigel Rapport and Vered Amit give their own answers to these questions before entering into dialogue to assess each other's positions. Nigel Rapport is Professor of Anthropological and Philosophical Studies at the University of St. Andrews. He is author of Transcendent Individual (1997). Vered Amit is an Associate Professor at Concordia University in Montreal. She is the editor of Realizing Community (2002).
Link: http://www.jstor.org/stable/j.ctt18mvnx3
Book Title: Pierre Bourdieu-A Critical Introduction
Publisher: Pluto Press
Author(s): Reader Keith
Abstract: 'This beautifully written and lucidly argued study is the most persuasive account of Bourdieu's work yet to be published. Lane illuminates much that can puzzle a foreign readership by expertly situating Bourdieu within a French context. At the same time he points to those aspects of Bourdieu's writing which are of particular relevance to contemporary debates on questions of citizenship and globalization. He gives a fascinating account of Bourdieu's astonishingly prescient analyses of the impact of the expansion of higher education, the influence of the mass media, the growth of the culture industries, and the changing nature of political and social elites, not just in France, but in the western world.' Professor Jill Forbes, Queen Mary and Westfield, University of London
Link: http://www.jstor.org/stable/j.ctt18mvnzm
CHAPTER 4 Returning to Kabylia from:
Pierre Bourdieu
Abstract: In a footnote to
Reproduction, Bourdieu stated that his ‘theory of pedagogic action’ was ‘grounded in a theory of the relations between objective structures, the habitus and practice’, which would ‘be set out more fully in a forthcoming book’ (1970, p. 9n.1 [p. xiii n.1]). The book in question was published two years later and drew on fieldwork Bourdieu had conducted during the Algerian War. EntitledEsquisse d’une théorie de la pratique(1972), it took the form of three anthropological studies of Kabylia followed by a sustained reflection on the political, ethical, and epistemological implications of anthropological study. Five years
2 Bible and Transformation: from:
Bible and Transformation
Author(s) de Wit Hans
Abstract: The conference in Amsterdam in February 2013, with its central theme: “Bible and Transformation: The Promise of Intercultural Bible Reading,” was a moment of intensification in which we could make ourselves vulnerable and dare to change a nearly universal assumption into a critical question: To what extent and under what circumstances can cross-border Bible reading,
10 “Baby, It’s Cold Outside”: from:
Bible and Transformation
Author(s) Moore Jeff
Abstract: “What happens when Christians from radically different cultures and situations read the same Bible story and start talking about it with each other?” (De Wit 2004, 4). This question has many possible answers, most of which must be answered from within the contexts of particular groups engaged in particular readings. I propose here to provide some responses to the more specific question, “What happened when Christians from radically different cultures and situations read the story of the rape of Tamar in 2 Sam 13?”
13 Stories Are Close, Reports Are Far: from:
Bible and Transformation
Author(s) Tanja Luc
Abstract: Intercultural Bible reading assumes that one is able to see through the eyes of the other. The core question of the project regards what happens when small groups of readers of biblical texts from sometimes radically different contexts read the same Bible story and get involved in a dialogue about its meaning. Differing contexts are present not only in different countries but even among groups within the same city. In the present account, people familiar with living on the street were paired with a group of highly educated young Christians. These two groups from the same city, but with contexts
15 The Biblical Text as a Heterotopic Intercultural Site: from:
Bible and Transformation
Author(s) West Gerald
Abstract: I have used Michel Foucault’s notion of “heterotopia” in an earlier essay to argue that space is an important component in enabling the poor and oppressed to forge an articulated response to domination (West 2009). There I argued that the question of whether the subaltern
canspeak (Spivak 1988) should be recast as a question that takes space seriously: “Wherecan the subaltern speak?” For, as James Scott so eloquently argues, subordinate classes are less constrained at the level of thought and ideology than they are at the level of political action and struggle “since they can in secluded settings
18 Easter at Christmas: from:
Bible and Transformation
Author(s) Anum Eric Nii Bortey
Abstract: In the context of intercultural Bible reading, a text is not going to be read within the specific, well-instituted, and practiced traditions; rather, it is to be read specifically as a tool for exchange of meaning across different communities of readers. This method takes up the question, “Can intercultural reading of Bible stories result
Concluding Reflections from:
Bible and Transformation
Author(s) Dyk Janet
Abstract: The title of this volume—
Bible and Transformation: The Promise of Intercultural Bible Reading—points to our search for an answer to the question: Can cross-border Bible reading become a catalyst for transformation of the readers themselves, of their understanding of the text, and of their perception of and openness towards the other reader? If so, under what conditions? In these final considerations we harvest the findings from the essays in this volume. What have been the results of reading biblical stories in places of global encounter and dialogue?
2 Bible and Transformation: from:
Bible and Transformation
Author(s) de Wit Hans
Abstract: The conference in Amsterdam in February 2013, with its central theme: “Bible and Transformation: The Promise of Intercultural Bible Reading,” was a moment of intensification in which we could make ourselves vulnerable and dare to change a nearly universal assumption into a critical question: To what extent and under what circumstances can cross-border Bible reading,
10 “Baby, It’s Cold Outside”: from:
Bible and Transformation
Author(s) Moore Jeff
Abstract: “What happens when Christians from radically different cultures and situations read the same Bible story and start talking about it with each other?” (De Wit 2004, 4). This question has many possible answers, most of which must be answered from within the contexts of particular groups engaged in particular readings. I propose here to provide some responses to the more specific question, “What happened when Christians from radically different cultures and situations read the story of the rape of Tamar in 2 Sam 13?”
13 Stories Are Close, Reports Are Far: from:
Bible and Transformation
Author(s) Tanja Luc
Abstract: Intercultural Bible reading assumes that one is able to see through the eyes of the other. The core question of the project regards what happens when small groups of readers of biblical texts from sometimes radically different contexts read the same Bible story and get involved in a dialogue about its meaning. Differing contexts are present not only in different countries but even among groups within the same city. In the present account, people familiar with living on the street were paired with a group of highly educated young Christians. These two groups from the same city, but with contexts
15 The Biblical Text as a Heterotopic Intercultural Site: from:
Bible and Transformation
Author(s) West Gerald
Abstract: I have used Michel Foucault’s notion of “heterotopia” in an earlier essay to argue that space is an important component in enabling the poor and oppressed to forge an articulated response to domination (West 2009). There I argued that the question of whether the subaltern
canspeak (Spivak 1988) should be recast as a question that takes space seriously: “Wherecan the subaltern speak?” For, as James Scott so eloquently argues, subordinate classes are less constrained at the level of thought and ideology than they are at the level of political action and struggle “since they can in secluded settings
18 Easter at Christmas: from:
Bible and Transformation
Author(s) Anum Eric Nii Bortey
Abstract: In the context of intercultural Bible reading, a text is not going to be read within the specific, well-instituted, and practiced traditions; rather, it is to be read specifically as a tool for exchange of meaning across different communities of readers. This method takes up the question, “Can intercultural reading of Bible stories result
Concluding Reflections from:
Bible and Transformation
Author(s) Dyk Janet
Abstract: The title of this volume—
Bible and Transformation: The Promise of Intercultural Bible Reading—points to our search for an answer to the question: Can cross-border Bible reading become a catalyst for transformation of the readers themselves, of their understanding of the text, and of their perception of and openness towards the other reader? If so, under what conditions? In these final considerations we harvest the findings from the essays in this volume. What have been the results of reading biblical stories in places of global encounter and dialogue?
2 Bible and Transformation: from:
Bible and Transformation
Author(s) de Wit Hans
Abstract: The conference in Amsterdam in February 2013, with its central theme: “Bible and Transformation: The Promise of Intercultural Bible Reading,” was a moment of intensification in which we could make ourselves vulnerable and dare to change a nearly universal assumption into a critical question: To what extent and under what circumstances can cross-border Bible reading,
10 “Baby, It’s Cold Outside”: from:
Bible and Transformation
Author(s) Moore Jeff
Abstract: “What happens when Christians from radically different cultures and situations read the same Bible story and start talking about it with each other?” (De Wit 2004, 4). This question has many possible answers, most of which must be answered from within the contexts of particular groups engaged in particular readings. I propose here to provide some responses to the more specific question, “What happened when Christians from radically different cultures and situations read the story of the rape of Tamar in 2 Sam 13?”
13 Stories Are Close, Reports Are Far: from:
Bible and Transformation
Author(s) Tanja Luc
Abstract: Intercultural Bible reading assumes that one is able to see through the eyes of the other. The core question of the project regards what happens when small groups of readers of biblical texts from sometimes radically different contexts read the same Bible story and get involved in a dialogue about its meaning. Differing contexts are present not only in different countries but even among groups within the same city. In the present account, people familiar with living on the street were paired with a group of highly educated young Christians. These two groups from the same city, but with contexts
15 The Biblical Text as a Heterotopic Intercultural Site: from:
Bible and Transformation
Author(s) West Gerald
Abstract: I have used Michel Foucault’s notion of “heterotopia” in an earlier essay to argue that space is an important component in enabling the poor and oppressed to forge an articulated response to domination (West 2009). There I argued that the question of whether the subaltern
canspeak (Spivak 1988) should be recast as a question that takes space seriously: “Wherecan the subaltern speak?” For, as James Scott so eloquently argues, subordinate classes are less constrained at the level of thought and ideology than they are at the level of political action and struggle “since they can in secluded settings
18 Easter at Christmas: from:
Bible and Transformation
Author(s) Anum Eric Nii Bortey
Abstract: In the context of intercultural Bible reading, a text is not going to be read within the specific, well-instituted, and practiced traditions; rather, it is to be read specifically as a tool for exchange of meaning across different communities of readers. This method takes up the question, “Can intercultural reading of Bible stories result
Concluding Reflections from:
Bible and Transformation
Author(s) Dyk Janet
Abstract: The title of this volume—
Bible and Transformation: The Promise of Intercultural Bible Reading—points to our search for an answer to the question: Can cross-border Bible reading become a catalyst for transformation of the readers themselves, of their understanding of the text, and of their perception of and openness towards the other reader? If so, under what conditions? In these final considerations we harvest the findings from the essays in this volume. What have been the results of reading biblical stories in places of global encounter and dialogue?
2 Bible and Transformation: from:
Bible and Transformation
Author(s) de Wit Hans
Abstract: The conference in Amsterdam in February 2013, with its central theme: “Bible and Transformation: The Promise of Intercultural Bible Reading,” was a moment of intensification in which we could make ourselves vulnerable and dare to change a nearly universal assumption into a critical question: To what extent and under what circumstances can cross-border Bible reading,
10 “Baby, It’s Cold Outside”: from:
Bible and Transformation
Author(s) Moore Jeff
Abstract: “What happens when Christians from radically different cultures and situations read the same Bible story and start talking about it with each other?” (De Wit 2004, 4). This question has many possible answers, most of which must be answered from within the contexts of particular groups engaged in particular readings. I propose here to provide some responses to the more specific question, “What happened when Christians from radically different cultures and situations read the story of the rape of Tamar in 2 Sam 13?”
13 Stories Are Close, Reports Are Far: from:
Bible and Transformation
Author(s) Tanja Luc
Abstract: Intercultural Bible reading assumes that one is able to see through the eyes of the other. The core question of the project regards what happens when small groups of readers of biblical texts from sometimes radically different contexts read the same Bible story and get involved in a dialogue about its meaning. Differing contexts are present not only in different countries but even among groups within the same city. In the present account, people familiar with living on the street were paired with a group of highly educated young Christians. These two groups from the same city, but with contexts
15 The Biblical Text as a Heterotopic Intercultural Site: from:
Bible and Transformation
Author(s) West Gerald
Abstract: I have used Michel Foucault’s notion of “heterotopia” in an earlier essay to argue that space is an important component in enabling the poor and oppressed to forge an articulated response to domination (West 2009). There I argued that the question of whether the subaltern
canspeak (Spivak 1988) should be recast as a question that takes space seriously: “Wherecan the subaltern speak?” For, as James Scott so eloquently argues, subordinate classes are less constrained at the level of thought and ideology than they are at the level of political action and struggle “since they can in secluded settings
18 Easter at Christmas: from:
Bible and Transformation
Author(s) Anum Eric Nii Bortey
Abstract: In the context of intercultural Bible reading, a text is not going to be read within the specific, well-instituted, and practiced traditions; rather, it is to be read specifically as a tool for exchange of meaning across different communities of readers. This method takes up the question, “Can intercultural reading of Bible stories result
Concluding Reflections from:
Bible and Transformation
Author(s) Dyk Janet
Abstract: The title of this volume—
Bible and Transformation: The Promise of Intercultural Bible Reading—points to our search for an answer to the question: Can cross-border Bible reading become a catalyst for transformation of the readers themselves, of their understanding of the text, and of their perception of and openness towards the other reader? If so, under what conditions? In these final considerations we harvest the findings from the essays in this volume. What have been the results of reading biblical stories in places of global encounter and dialogue?
5 “THE MADNESS OF SLAVOJ ŽIŽEK” from:
The Year's Work in the Oddball Archive
Author(s) Allen Dennis
Abstract: There are literally thousands of clips of Slavoj Žižek available on the Internet, but perhaps the most entertaining one is a YouTube excerpt from Astra Taylor’s succinctly entitled 2005 documentary,
Žižek!Posted as “Philosophy from a Bed View (by Žižek),” the clip seems singularly apt for our purposes if only because, in the process of defining the project of philosophy, Žižek touches on one of the key questions that this collection of essays is intended to address: What is the relation between reason and unreason? Sliding across a series of binaries, Žižek articulates the difference between “true” philosophers and “madmen”
10 “PERSONIFYING LA CON, OR POST HOAX, ERGO PROPER HOAX” from:
The Year's Work in the Oddball Archive
Author(s) Roof Judith
Abstract: In 1905 famous Bloomsbury hoaxer Horace de Vere Cole led a gang of costumed Cantabrigians to Cambridge under the guise of the sultan of Zanzibar and his entourage. The real sultan was scheduled to visit Buckingham Palace the same day. The group was greeted by the mayor of Cambridge at an official reception. No one questioned the authenticity of the group of four undergraduates plus interpreter, all wearing dark makeup and dressed in Middle Eastern garb. How could that be? How could the mayor not see through the makeup? What appearance did the five offer that overcame what the mayor
Prologue from:
Medium, Messenger, Transmission
Abstract: How can the meaning of media be thought about in such a way that we acquire an understanding of our relationship to both the world and to ourselves? How can a concept of the medium be developed that encompasses our experiences using media? How can we determine what media ‘are’ in a way that embraces both generally accepted (voice, writing) and newer forms of media (computer, Internet)? How can media be conceptualized in a way that enables not only a reformulation of traditional philosophical questions but also a new conception of philosophy? Assuming first of all that one media concept
The Messenger Model from:
Medium, Messenger, Transmission
Abstract: Consider, therefore, the following question: Is
Epilogue from:
Medium, Messenger, Transmission
Abstract: This discussion is (almost) at an end; all that remains is a conclusion, and I want to open this conclusion by raising a concluding and very fundamental question: What is the use of a study that proposes to rehabilitate the model of the messenger and transmission? Surely it is intended to develop a more interesting – if also slightly outmoded – approach to media theory, but isn’t the risk of misunderstandings too high a price to pay for this mediatheoretical perspective given the obvious heteronomy of the messenger figure and his apparently dependent transmission activity? This risk is further exacerbated
Book Title: Timing Canada-The Shifting Politics of Time in Canadian Literary Culture
Publisher: MQUP
Author(s): Huebener Paul
Abstract: From punch clocks to prison sentences, from immigration waiting periods to controversial time-zone boundaries, from Indigenous grave markers that count time in centuries rather than years, to the fact that free time is shrinking faster for women than for men - time shapes the fabric of Canadian society every day, but in ways that are not always visible or logical. In Timing Canada, Paul Huebener draws from cultural history, time-use surveys, political statements, literature, and visual art to craft a detailed understanding of how time operates as a form of power in Canada. Time enables everything we do - as Margaret Atwood writes, "without it we can't live." However, time also disempowers us, divides us, and escapes our control. Huebener transforms our understanding of temporal power and possibility by using examples from Canadian and Indigenous authors - including Jeannette Armstrong, Joseph Boyden, Dionne Brand, Timothy Findley, Lucy Maud Montgomery, Gabrielle Roy, and many others - who witness, question, dismantle, and reconstruct the functioning of time in their works. As the first comprehensive study of the cultural politics of time in Canada, Timing Canada develops foundational principles of critical time studies and everyday temporal literacy, and demonstrates how time functions broadly as a tool of power, privilege, and imagination within a multicultural and multi-temporal nation.
Link: http://www.jstor.org/stable/j.ctt1970584
5 Disrupting and Remaking Constructions of Time from:
Timing Canada
Abstract: By now it has become apparent that literary texts have often sought not only to witness and represent temporal power relations, but also to question, test, and reshape the relationships between time, power, and everyday life. From the leap of faith that Panych’s unnamed man takes in order to escape his confinement in the days of the week, to Margaret Sweatman’s critique of the concentration of temporal power in the hands of the elite, to Jeannette Armstrong’s and Thomas King’s reshaping of Western narrative temporal sequence – literature and art have demonstrated a profound ability to articulate the often invisible
Book Title: Timing Canada-The Shifting Politics of Time in Canadian Literary Culture
Publisher: MQUP
Author(s): Huebener Paul
Abstract: From punch clocks to prison sentences, from immigration waiting periods to controversial time-zone boundaries, from Indigenous grave markers that count time in centuries rather than years, to the fact that free time is shrinking faster for women than for men - time shapes the fabric of Canadian society every day, but in ways that are not always visible or logical. In Timing Canada, Paul Huebener draws from cultural history, time-use surveys, political statements, literature, and visual art to craft a detailed understanding of how time operates as a form of power in Canada. Time enables everything we do - as Margaret Atwood writes, "without it we can't live." However, time also disempowers us, divides us, and escapes our control. Huebener transforms our understanding of temporal power and possibility by using examples from Canadian and Indigenous authors - including Jeannette Armstrong, Joseph Boyden, Dionne Brand, Timothy Findley, Lucy Maud Montgomery, Gabrielle Roy, and many others - who witness, question, dismantle, and reconstruct the functioning of time in their works. As the first comprehensive study of the cultural politics of time in Canada, Timing Canada develops foundational principles of critical time studies and everyday temporal literacy, and demonstrates how time functions broadly as a tool of power, privilege, and imagination within a multicultural and multi-temporal nation.
Link: http://www.jstor.org/stable/j.ctt1970584
5 Disrupting and Remaking Constructions of Time from:
Timing Canada
Abstract: By now it has become apparent that literary texts have often sought not only to witness and represent temporal power relations, but also to question, test, and reshape the relationships between time, power, and everyday life. From the leap of faith that Panych’s unnamed man takes in order to escape his confinement in the days of the week, to Margaret Sweatman’s critique of the concentration of temporal power in the hands of the elite, to Jeannette Armstrong’s and Thomas King’s reshaping of Western narrative temporal sequence – literature and art have demonstrated a profound ability to articulate the often invisible
Book Title: Timing Canada-The Shifting Politics of Time in Canadian Literary Culture
Publisher: MQUP
Author(s): Huebener Paul
Abstract: From punch clocks to prison sentences, from immigration waiting periods to controversial time-zone boundaries, from Indigenous grave markers that count time in centuries rather than years, to the fact that free time is shrinking faster for women than for men - time shapes the fabric of Canadian society every day, but in ways that are not always visible or logical. In Timing Canada, Paul Huebener draws from cultural history, time-use surveys, political statements, literature, and visual art to craft a detailed understanding of how time operates as a form of power in Canada. Time enables everything we do - as Margaret Atwood writes, "without it we can't live." However, time also disempowers us, divides us, and escapes our control. Huebener transforms our understanding of temporal power and possibility by using examples from Canadian and Indigenous authors - including Jeannette Armstrong, Joseph Boyden, Dionne Brand, Timothy Findley, Lucy Maud Montgomery, Gabrielle Roy, and many others - who witness, question, dismantle, and reconstruct the functioning of time in their works. As the first comprehensive study of the cultural politics of time in Canada, Timing Canada develops foundational principles of critical time studies and everyday temporal literacy, and demonstrates how time functions broadly as a tool of power, privilege, and imagination within a multicultural and multi-temporal nation.
Link: http://www.jstor.org/stable/j.ctt1970584
5 Disrupting and Remaking Constructions of Time from:
Timing Canada
Abstract: By now it has become apparent that literary texts have often sought not only to witness and represent temporal power relations, but also to question, test, and reshape the relationships between time, power, and everyday life. From the leap of faith that Panych’s unnamed man takes in order to escape his confinement in the days of the week, to Margaret Sweatman’s critique of the concentration of temporal power in the hands of the elite, to Jeannette Armstrong’s and Thomas King’s reshaping of Western narrative temporal sequence – literature and art have demonstrated a profound ability to articulate the often invisible
6 Where Medicine and Christianity Collide from:
Our Bodies Are Selves
Author(s) Pederson Ann Milliken
Abstract: In light of medical science and biotechnologies, what does it mean to be a human person? In light of the biblical narrative and Christian tradition(s), what does it mean to be a human person? For most Christians, those questions don’t come together into the same focus unless they experience a crisis or life-changing event regarding their health. In exploring both questions, the convergence of what is happening in medical science and biotechnologies and in the readings of the Christian tradition will reveal that we are amazing, complex bodyselves who are called to be creatures of God, alongside the rest of
Book Title: Studi su Max Weber-1980-2002
Publisher: Quodlibet
Author(s): Bianco Adele
Abstract: Le questioni affrontate nei saggi raccolti in questo volume definiscono il vasto raggio degli interessi teorici di Max Weber e la fitta rete di influenze e rapporti della sua opera con quella di eminenti filosofi quali Rickert, Scheler, Lukács, Heidegger, Gadamer e Ricoeur. Il fulcro comune alle tematiche trattate può considerarsi il processo di razionalizzazione quale caratteristica identitaria, secondo Weber, della cultura occidentale e forza motrice della modernità. Esso trova il suo radicamento nell’antichità, ovvero nel passaggio dalla religiosità magica alla religiosità etica con cui si è avviato il processo di disincanto del mondo. Al tramonto di qualsiasi forma di assolutizzazione e alla parallela relativizzazione della razionalità si riallaccia uno dei primi temi weberiani discussi nel volume: il politeismo dei valori. Accanto ad esso emergono la teoria dei tipi ideali e la riforma dell’ermeneutica. La costruzione idealtipica, centro nevralgico della metodologia di Weber, è la via da lui tentata di contemperare in un’ardua sintesi intuizione e logica, interpretazione e spiegazione causale. L’attribuzione di una base ermeneutica al metodo della ricerca sociale significa inoltre sottrarre il processo di comprensione e il Verstehen al loro ancoraggio, di ispirazione diltheyana, «nell’immedesimazione simpatetica dell’esperienza vissuta» rendendoli strumento di procedimenti conoscitivi non più basati su soggettivismo e individualismo, ma la cui valenza oggettiva è verificata e garantita dall’intersoggettività.
Link: http://www.jstor.org/stable/j.ctt19dzd84
Introduzione from:
Studi su Max Weber
Author(s) Bianco Adele
Abstract: Le questioni affrontate in questi saggi sono il processo di razionalizzazione, il problema della definizione
I. Max Weber e l’ermeneutica from:
Studi su Max Weber
Abstract: In una celebre pagina di
Sein und Zeit¹ destinata ad illustrare il «primato ontologico del problema dell’essere», Martin Heidegger formulava un principio metodico a partire dal quale è forse possibile prendere le mosse per una ricerca che intenda portare l’attenzione su di un problema circoscritto ma non per questo meno rilevante del dibattito epistemologico intervenuto nella filosofia contemporanea. Facendo esplicito riferimento alla questione concernente i rapporti tra teoria e prassi, tra concetto e realtà, tra scienza ed esperienza, Heidegger scriveva che «l’autentico “movimento” delle scienze ha luogo nella revisione, più o meno radicale ed a se stessa trasparente, dei loro
6 Adrien Auzout and the Origins of the Paris Observatory from:
Chora 7
Author(s) Jelaco Ron
Abstract: CLAUDE PERRAULT’S authorship of the east façade of the Louvre has been debated since its earliest years.¹ Curiously, none of that doubt has ever spread to his association with the Paris Observatory, even though the two projects shared nearly every other aspect of their milieu.² Only historian Albert Laprade has ever questioned Perrault’s role as the observatory’s architect, dismissing him by lampooning his woeful architectural skills.³ Subsequent biographers not only have disregarded Laprade and his critique but have declared that Perrault’s design role was inevitable.⁴
6 Adrien Auzout and the Origins of the Paris Observatory from:
Chora 7
Author(s) Jelaco Ron
Abstract: CLAUDE PERRAULT’S authorship of the east façade of the Louvre has been debated since its earliest years.¹ Curiously, none of that doubt has ever spread to his association with the Paris Observatory, even though the two projects shared nearly every other aspect of their milieu.² Only historian Albert Laprade has ever questioned Perrault’s role as the observatory’s architect, dismissing him by lampooning his woeful architectural skills.³ Subsequent biographers not only have disregarded Laprade and his critique but have declared that Perrault’s design role was inevitable.⁴
6 Adrien Auzout and the Origins of the Paris Observatory from:
Chora 7
Author(s) Jelaco Ron
Abstract: CLAUDE PERRAULT’S authorship of the east façade of the Louvre has been debated since its earliest years.¹ Curiously, none of that doubt has ever spread to his association with the Paris Observatory, even though the two projects shared nearly every other aspect of their milieu.² Only historian Albert Laprade has ever questioned Perrault’s role as the observatory’s architect, dismissing him by lampooning his woeful architectural skills.³ Subsequent biographers not only have disregarded Laprade and his critique but have declared that Perrault’s design role was inevitable.⁴
5 “Dansez et Revivez!”: from:
Performance and Personhood in Caribbean Literature
Abstract: In Jacques Stephen Alexis’s
Les Arbres musiciens(1957), the patriarch of a Haitian peasant community, Papa Bois-d’Orme, voices a question that continues to plague Caribbean nations at the outset of the twenty-first century: “Pourquoi alors nos ancêtres ont-ils combattu? Pourquoi Dessalines a-t-il existé, si les Blancs devaient venir reprendre les terres?” (Alexis 351; So why did our ancestors fight? Why did Dessalines exist, if the whites were going to take back the land?” [my translation]). While Bois-d’Orme mournfully takes as a given the twentieth-century collusions between the nation’s leaders and multinational corporations that seek a pliable work force, Alexis uses
4. Jean de Meun and the Ancient Poets from:
Rethinking the "Romance of the Rose"
Author(s) Fleming John V.
Abstract: My subject is Jean de Meun and the ancient poets—the great poets of Latin antiquity—and I approach this subject in what I take to be the spirit of this volume, a volume dedicated to
rethinking theRoman de la Rose. There are many questions concerning the poem, including in my opinion a number of the most important ones, which are not yet ripe forrethinking for the simple reason that they have never been much thought about in the first place, but this is hardly true of the subject of what is usually called Jean de Meun’s “classicism.”
9. Discourses of the Self: from:
Rethinking the "Romance of the Rose"
Author(s) Brownlee Kevin
Abstract: In the decade between 1395 and 1405, Christine de Pizan successfully established herself as a major figure in French literary history. This process necessarily involved a complex coming to terms with the dominant discursive practices of the late-medieval literary tradition: the creation of a new and distinctive voice within the context of this tradition. For Christine, this posed a special set of problems. It was not simply a question of attaining and demonstrating her formal mastery of various established literary genres. Her identity as a woman inevitably problematized her status as an “official” speaking subject in all of these generic
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
Introduction from:
Heidegger in France
Abstract: Once upon a time, a poor Swabian child was born in a little village east of the Black Forest. By the sheer force of his intellect and the tenacity of his own efforts, he became world-famous and conquered the intelligentsia of the “hereditary enemy,” France. How was Heidegger able to occupy, for more than half a century, the privileged position of being a fashionable philosopher, a
maître à penserin the intellectual and cultural capital of Paris? Some Americans have posed the question more bluntly: how could minds as acute and intelligent as those of the great French intellectuals, from
4 Humanism in Turmoil from:
Heidegger in France
Abstract: One is indebted to Jean Beaufret for having provided details on the circumstances at the origin of this text. It was November 1946. Jean Beaufret spontaneously drafted questions to the attention of the master, on the table of a café, intending to entrust a friend heading to Freiburg with them. He had already exchanged a letter once with Heidegger, which gave
Jean-Luc Marion: from:
Heidegger in France
Author(s) Marion Jean-Luc
Abstract: My first question would concern your personal itinerary, your philosophical beginnings.
6 Failing to Be Separate: from:
Contemporary Australian Literature
Abstract: In October 1988, I went to the Australian instalment of the “Common Wealth of Letters” series presided over at Yale University by the Jamaican-born Michael Cooke (1934–1990). This was a cornucopia of stimulation, and it was here that I first met Australian scholars and writers such as Kevin Hart, Ivor Indyk, Andrew Taylor and Michael Wilding, who continued to be important reference points as I delved further into the intricacies of books from down under. But the unquestioned star of the conference was Thomas Keneally. Though the film
Schindler’s List(1993), based on his 1982 Booker Prize-winning novel,Schindler’s
Introduction: from:
Recognizing the Gift
Abstract: The question of the relationship between nature³ and grace⁴ has been a classic Christian theological problem dating back to the letters of Paul, and has resurfaced throughout the history of Christianity. Of abiding significance has been the response of Augustine to the Pelagians.⁵ It was a major area of interest to Thomas Aquinas⁶ and became one of the key issues in the Protestant Reformation. Controversies about nature and grace continued in post-Reformation Catholic theology and culture, manifested particularly in the conflicts surrounding Molinism and Jansenism.⁷ The debate about nature and grace has thus served as a catalyst or focal point
2 Nature and Grace after Vatican II: from:
Recognizing the Gift
Abstract: The first chapter analyzed the transformation in Catholic theology of nature and grace through the work of Maurice Blondel, Pierre Rousselot, Henri de Lubac, and Karl Rahner. All worked against the backdrop of secular and ecclesial politics, yet none can be called a political theologian in the sense that this term would develop. Their achievements in developing theology thus had political implications, but they remained precisely implied rather than explicit. By the later 1960s and 1970s, however, the question of politics (and thus, in a sense, of recognition) became impossible to avoid, whichever side one took. It is within this
5 Recognizing the Gift of Grace from:
Recognizing the Gift
Abstract: The previous two chapters have raised the question of gift and recognition as a resource for the theology of nature and grace. Jean-Luc Marion’s careful analysis of the gift and the saturated phenomenon offers valuable insights while also making overtures to theology, but it falls short on some key points, particularly its denial of reciprocity and underdeveloped notion of recognition. Paul Ricoeur’s work, as I have explained, offers correctives to Marion’s by pairing a less-developed notion of gift with a stronger account of recognition and reciprocity. In the conclusion of the last chapter, I began to draw out how these
Introduction: from:
Recognizing the Gift
Abstract: The question of the relationship between nature³ and grace⁴ has been a classic Christian theological problem dating back to the letters of Paul, and has resurfaced throughout the history of Christianity. Of abiding significance has been the response of Augustine to the Pelagians.⁵ It was a major area of interest to Thomas Aquinas⁶ and became one of the key issues in the Protestant Reformation. Controversies about nature and grace continued in post-Reformation Catholic theology and culture, manifested particularly in the conflicts surrounding Molinism and Jansenism.⁷ The debate about nature and grace has thus served as a catalyst or focal point
2 Nature and Grace after Vatican II: from:
Recognizing the Gift
Abstract: The first chapter analyzed the transformation in Catholic theology of nature and grace through the work of Maurice Blondel, Pierre Rousselot, Henri de Lubac, and Karl Rahner. All worked against the backdrop of secular and ecclesial politics, yet none can be called a political theologian in the sense that this term would develop. Their achievements in developing theology thus had political implications, but they remained precisely implied rather than explicit. By the later 1960s and 1970s, however, the question of politics (and thus, in a sense, of recognition) became impossible to avoid, whichever side one took. It is within this
5 Recognizing the Gift of Grace from:
Recognizing the Gift
Abstract: The previous two chapters have raised the question of gift and recognition as a resource for the theology of nature and grace. Jean-Luc Marion’s careful analysis of the gift and the saturated phenomenon offers valuable insights while also making overtures to theology, but it falls short on some key points, particularly its denial of reciprocity and underdeveloped notion of recognition. Paul Ricoeur’s work, as I have explained, offers correctives to Marion’s by pairing a less-developed notion of gift with a stronger account of recognition and reciprocity. In the conclusion of the last chapter, I began to draw out how these
Introduction: from:
Recognizing the Gift
Abstract: The question of the relationship between nature³ and grace⁴ has been a classic Christian theological problem dating back to the letters of Paul, and has resurfaced throughout the history of Christianity. Of abiding significance has been the response of Augustine to the Pelagians.⁵ It was a major area of interest to Thomas Aquinas⁶ and became one of the key issues in the Protestant Reformation. Controversies about nature and grace continued in post-Reformation Catholic theology and culture, manifested particularly in the conflicts surrounding Molinism and Jansenism.⁷ The debate about nature and grace has thus served as a catalyst or focal point
2 Nature and Grace after Vatican II: from:
Recognizing the Gift
Abstract: The first chapter analyzed the transformation in Catholic theology of nature and grace through the work of Maurice Blondel, Pierre Rousselot, Henri de Lubac, and Karl Rahner. All worked against the backdrop of secular and ecclesial politics, yet none can be called a political theologian in the sense that this term would develop. Their achievements in developing theology thus had political implications, but they remained precisely implied rather than explicit. By the later 1960s and 1970s, however, the question of politics (and thus, in a sense, of recognition) became impossible to avoid, whichever side one took. It is within this
5 Recognizing the Gift of Grace from:
Recognizing the Gift
Abstract: The previous two chapters have raised the question of gift and recognition as a resource for the theology of nature and grace. Jean-Luc Marion’s careful analysis of the gift and the saturated phenomenon offers valuable insights while also making overtures to theology, but it falls short on some key points, particularly its denial of reciprocity and underdeveloped notion of recognition. Paul Ricoeur’s work, as I have explained, offers correctives to Marion’s by pairing a less-developed notion of gift with a stronger account of recognition and reciprocity. In the conclusion of the last chapter, I began to draw out how these
Book Title: Lex Crucis-Soteriology and the Stages of Meaning
Publisher: Augsburg Fortress, Publishers
Author(s): Loewe William P.
Abstract: What is the true story of God and humankind, and how does that story become a saving story? These are pivotal questions that constitute the narratives Christians tell about themselves, their values, and how the Christian life is to be lived. In shaping those stories into a coherent, intelligible framework that provides comprehensive meaning, soteriology—the doctrine of redemption—developed as a keystone to Christian consciousness. This study investigates that development of the soteriological tradition. Employing Bernard Lonergan’s notion of the stages of meaning as a hermeneutic, the volume traces the origins of soteriology in the early Christian tradition represented by Irenaeus to its establishment as a systematic theory in Anselm, Aquinas, and subsequent developments in the Protestant tradition of Luther and Schleiermacher. The author concludes with a constructive exploration of Lonergan’s own work on the question of soteriology that overcomes the modernist distortions that hinder Schleiermacher’s account and offers an articulation of the dynamics of Christian conversion that opens onto the social, cultural, and political mediations of redemption necessary for the contemporary age.
Link: http://www.jstor.org/stable/j.ctt19qgg1x
7 Designing the Sermon’s Form from:
Ways of the Word
Author(s) Brown Sally A.
Abstract: A while back, a pastoral search committee asked me to come help them think about preaching. Confronted with dozens of pastors’ dossiers and hundreds of sermons, they asked, “How do you know what to look and listen for?” When we met, I started by asking each one at the table to answer one question: “Let’s say that on your way out of church, you’ve turned to your neighbor and remarked, ‘Now,
thatwas a good sermon!’ Why would you be saying that? What makes a sermon ‘good’?” Among the nine or ten folks around the table there were at least
13 The Critique of Religion and Post-Metaphysical Faith: from:
Engaging Bonhoeffer
Author(s) Gregor Brian
Abstract: Paul Ricoeur was one of the leading French philosophers of the twentieth centuries. He was also one of the most erudite. From his starting point in phenomenology, Ricoeur ventured into structuralism, psychoanalysis, biblical studies, linguistics, narrative theory, historiography, and even neuroscience. Ricoeur’s exploration in these diverse fields is part of his overarching project of philosophical anthropology, which asks the questions of human being, self-understanding, and action. These questions also provide the context for Ricoeur’s work in the philosophy of religion, which is where Bonhoeffer’s influence on Ricoeur is most evident.
Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx
Foreword from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) KEARNEY RICHARD
Abstract: The title of this work comes from a closing line in Heidegger’s
Being and Time. He is speaking of the future of phenomenology as a promise of things to come—a sentiment already anticipated in an opening claim of the book: “In phenomenology possibility stands higher than actuality.”¹ For Heidegger this spelled a revolutionary reversal of the old metaphysical paradigm of being as presence, substance, and act and a radical openness to new kinds of questioning.
Introduction: from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) HACKETT W. CHRIS
Abstract: The American reception of contemporary French phenomenology, however fecund, has been both selective and cloistered. For many, the “theological turn,” an expression initially coined as an epithet by Dominique Janicaud (and that, like many epithets, has become something of a rallying cry this side of the Atlantic), unquestionably represents what, for better or worse, distinguishes phenomenology from other trends in contemporary philosophy, be they French or Anglo-American. No doubt, French phenomenology has demonstrated a remarkable capacity for describing phenomena hitherto deemed beyond the pale of reason. But according to what (or whose) concept of reason? Whether phenomenology has gone beyond
Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx
Foreword from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) KEARNEY RICHARD
Abstract: The title of this work comes from a closing line in Heidegger’s
Being and Time. He is speaking of the future of phenomenology as a promise of things to come—a sentiment already anticipated in an opening claim of the book: “In phenomenology possibility stands higher than actuality.”¹ For Heidegger this spelled a revolutionary reversal of the old metaphysical paradigm of being as presence, substance, and act and a radical openness to new kinds of questioning.
Introduction: from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) HACKETT W. CHRIS
Abstract: The American reception of contemporary French phenomenology, however fecund, has been both selective and cloistered. For many, the “theological turn,” an expression initially coined as an epithet by Dominique Janicaud (and that, like many epithets, has become something of a rallying cry this side of the Atlantic), unquestionably represents what, for better or worse, distinguishes phenomenology from other trends in contemporary philosophy, be they French or Anglo-American. No doubt, French phenomenology has demonstrated a remarkable capacity for describing phenomena hitherto deemed beyond the pale of reason. But according to what (or whose) concept of reason? Whether phenomenology has gone beyond
Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx
Foreword from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) KEARNEY RICHARD
Abstract: The title of this work comes from a closing line in Heidegger’s
Being and Time. He is speaking of the future of phenomenology as a promise of things to come—a sentiment already anticipated in an opening claim of the book: “In phenomenology possibility stands higher than actuality.”¹ For Heidegger this spelled a revolutionary reversal of the old metaphysical paradigm of being as presence, substance, and act and a radical openness to new kinds of questioning.
Introduction: from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) HACKETT W. CHRIS
Abstract: The American reception of contemporary French phenomenology, however fecund, has been both selective and cloistered. For many, the “theological turn,” an expression initially coined as an epithet by Dominique Janicaud (and that, like many epithets, has become something of a rallying cry this side of the Atlantic), unquestionably represents what, for better or worse, distinguishes phenomenology from other trends in contemporary philosophy, be they French or Anglo-American. No doubt, French phenomenology has demonstrated a remarkable capacity for describing phenomena hitherto deemed beyond the pale of reason. But according to what (or whose) concept of reason? Whether phenomenology has gone beyond
Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx
Foreword from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) KEARNEY RICHARD
Abstract: The title of this work comes from a closing line in Heidegger’s
Being and Time. He is speaking of the future of phenomenology as a promise of things to come—a sentiment already anticipated in an opening claim of the book: “In phenomenology possibility stands higher than actuality.”¹ For Heidegger this spelled a revolutionary reversal of the old metaphysical paradigm of being as presence, substance, and act and a radical openness to new kinds of questioning.
Introduction: from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) HACKETT W. CHRIS
Abstract: The American reception of contemporary French phenomenology, however fecund, has been both selective and cloistered. For many, the “theological turn,” an expression initially coined as an epithet by Dominique Janicaud (and that, like many epithets, has become something of a rallying cry this side of the Atlantic), unquestionably represents what, for better or worse, distinguishes phenomenology from other trends in contemporary philosophy, be they French or Anglo-American. No doubt, French phenomenology has demonstrated a remarkable capacity for describing phenomena hitherto deemed beyond the pale of reason. But according to what (or whose) concept of reason? Whether phenomenology has gone beyond
Book Title: Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology- Publisher: Fordham University Press
Author(s): HACKETT W. CHRIS
Abstract: Quiet Powers of the Possible offers an excellent introduction to contemporary French phenomenology through a series of interviews with its most prominent figures. Guided by rigorous questions that push into the most important aspects of the latest phenomenological research, the book gives readers a comprehensive sense of each thinker's intellectual history, motivations, and philosophical commitments. The book introduces readers to debates that have not previously been accessible to the English-speaking world, such as the growing interest in the phenomenological concept of life in its affective and even vital dimensions, the emerging dialogue with the analytic philosophy of mind and language, and reassessments of the so-called theological turn. The diversity of approaches collected here has its origin in a deeper debate about the conceptual and historical foundations of phenomenology itself. In this way the book offers the most accessible and wide-ranging introduction to French phenomenology to have appeared in the English-speaking world to date.
Link: http://www.jstor.org/stable/j.ctt19rm9fx
Foreword from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) KEARNEY RICHARD
Abstract: The title of this work comes from a closing line in Heidegger’s
Being and Time. He is speaking of the future of phenomenology as a promise of things to come—a sentiment already anticipated in an opening claim of the book: “In phenomenology possibility stands higher than actuality.”¹ For Heidegger this spelled a revolutionary reversal of the old metaphysical paradigm of being as presence, substance, and act and a radical openness to new kinds of questioning.
Introduction: from:
Quiet Powers of the Possible: Interviews in Contemporary French Phenomenology
Author(s) HACKETT W. CHRIS
Abstract: The American reception of contemporary French phenomenology, however fecund, has been both selective and cloistered. For many, the “theological turn,” an expression initially coined as an epithet by Dominique Janicaud (and that, like many epithets, has become something of a rallying cry this side of the Atlantic), unquestionably represents what, for better or worse, distinguishes phenomenology from other trends in contemporary philosophy, be they French or Anglo-American. No doubt, French phenomenology has demonstrated a remarkable capacity for describing phenomena hitherto deemed beyond the pale of reason. But according to what (or whose) concept of reason? Whether phenomenology has gone beyond
INTRODUCTION from:
The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Schlette Magnus
Abstract: Whereas most of the eminent European thinkers of the second half of the nineteenth century and in the twentieth century were a-religious or at least believed that modernization would necessarily lead to secularization, the American history of ideas took a different route. Particularly, the philosophy of pragmatism represents this specifically American approach to the viability of the sacred or the ideal under the new conditions of rapid industrialization and urbanization. The question that at least the first generation of American pragmatists struggled with is: How can you defend a religious stance toward the world if you not only don’t want
PRAGMATIC METHODOLOGY IN THE PHILOSOPHY OF RELIGION: from:
The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Seibert Christoph
Abstract: The task I would like to work on is a very broad one.¹ It can be looked at from various points of view. For example, it can be dealt with in the way of comparing a pragmatic-oriented philosophy of religion with other philosophical outlooks. It can be illumed in the light of the question which particular version of pragmatic thinking is more appropriate to religion as its subject matter. Finally, it can be approached by regarding some particulars of the methodological question bound to pragmatic thinking as such. In my argument, I will focus on the latter, drawing on the
“… HOW YOU UNDERSTAND … CAN ONLY BE SHOWN BY HOW YOU LIVE”: from:
The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Schlette Magnus
Abstract: In his grand narration about the rise of the secular age, Charles Taylor called the optionalization of an exclusively innerworldly orientation toward life “the great invention of the West.” This historical innovation, according to Taylor, is the concept of “an immanent order in Nature, whose working could be systematically understood and explained on its own terms, leaving open the question whether this whole order had a deeper significance, and whether, if it did, we should infer a transcendent Creator beyond it. This notion of the ‘immanent’ involved denying—or at least isolating and problematizing—any form of interpenetration between the
A BRIEF HISTORY OF THEOSEMIOTIC: from:
The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Raposa Michael L.
Abstract: “Theosemiotic” is a word that I coined more than twenty years ago to serve as a label for Charles Peirce’s distinctive worldview (in which he perceived the world as “God’s great poem”), as well as to identify his philosophical method for addressing religious questions or understanding religious beliefs and experiences.¹ I use the word now, more generally, to identify an ongoing, constructive project in philosophical theology. That project is deeply rooted in the history of ideas, Peirce’s thought and also that of others, and such historical considerations are the focus of my attention here.
“MAN’S HIGHEST DEVELOPMENTS ARE SOCIAL”: from:
The Varieties of Transcendence: Pragmatism and the Theory of Religion
Author(s) Linde Gesche
Abstract: As with all the classical pragmatists, Peirce’s interest in the subject of religion is subordinate to his more central questions. What Peirce has to say about God, creation, the church, faith, and love is systematically derived from a philosophy that, having semiotics at its core, spans a broad range of topics, such as mathematics, logic, epistemology, cosmology, linguistics, and occasionally even bridges design and engineering. It is this subsidiary status that, to my mind, lends methodological soundness as well as modernity to Peirce’s reflections, because the clear implication is that religion is not a primary phenomenon but something that develops
I primi lavori di Benjamin: from:
Vita, politica, contingenza
Author(s) Butler Judith
Abstract: Il mio proposito in questo articolo è di affrontare le questioni della vita e del vivente nell’opera di Walter Benjamin, in particolare il modo in cui la vita è concepita nelle sue ricerche iniziali e il modo in cui ciò ispira il suo celebre articolo sulla critica della violenza. Cercherò di dimostrare che esiste una continuità tra le sue prime ricerche e la riflessione sulla legge, e quindi di offrire qualche motivo per capire quanto sia importante per la sua filosofia in generale la distinzione tra la vita e il vivente.
Book Title: Horror and Its Aftermath-Reconsidering Theology and Human Experience
Publisher: Augsburg Fortress
Author(s): Stamper Sally
Abstract: Theological anthropology often brings psychology to bear on the contingent nature of human existence in relationship to God. In this volume, Sally Stamper articulates one modern trajectory of theological recourse to psychology (comprising Schleiermacher, Nietzsche, and Tillich) as the ground on which she brings clinical psychoanalytic theory and early childhood studies into conversation with fundamental questions about the relationship of God to human suffering and its remediation. She develops her argument from the assertions that human experience evolves within an awareness of human vulnerability to profound suffering and that insight into consequent human anxiety is a powerful resource for soteriology, eschatology, and theological anthropology. Stamper narrates this “normative anxiety" by integrating object relations theories of early childhood development and critical readings of literary texts for young children. She gestures toward a new eschatological vision that poses the radical otherness of a transcendent God as key to divine remediation of human suffering, in the process building on Marilyn McCord Adams’s soteriological response to human horror-participation and on Jonathan Lear’s assertion of radical hope in response to catastrophic collapse of cultural resources for making meaning.
Link: http://www.jstor.org/stable/j.ctt1b3t6sv
1 Camel, Lion, Child: from:
Horror and Its Aftermath
Abstract: One of the most haunting theological questions, for believers and theologians alike, asks how we can account for a loving, omniscient, and omnipotent divine creator, given the evil and concomitant suffering that are contingencies of human existence. The broad form of the problem is reflected in a host of specific observations: What kind of God commands a faithful follower to sacrifice his son? How can just people reconcile their proclamation of a just and merciful God with the God who hardens Pharaoh’s heart, ultimately to the point of imposing the death of all firstborns as one of the plagues used
3 Guiding Ideas of Understanding from:
Radical Theology
Abstract: Understanding can occur only within a specific context, under particular conditions, and with some guiding assumptions. A central task of critical hermeneutics is to consider these factors and address their impact. The (mostly unthematized) contextual conditions of the attempt to understand show up in many places: in the standpoint of the interpreter, in the process of interpretation, in that which is assumed to be already understood, and also, most decisively, in how the
interpretandumis defined. How one defines what one is trying to understand determines which questions of understanding arise and are investigated. The guiding preunderstanding, which is manifest
3 Guiding Ideas of Understanding from:
Radical Theology
Abstract: Understanding can occur only within a specific context, under particular conditions, and with some guiding assumptions. A central task of critical hermeneutics is to consider these factors and address their impact. The (mostly unthematized) contextual conditions of the attempt to understand show up in many places: in the standpoint of the interpreter, in the process of interpretation, in that which is assumed to be already understood, and also, most decisively, in how the
interpretandumis defined. How one defines what one is trying to understand determines which questions of understanding arise and are investigated. The guiding preunderstanding, which is manifest
2 Jenson’s Hermeneutics from:
Exodus and Resurrection
Abstract: These questions cut to the very heart of Jenson’s theology. In the words of Brevard Childs, “For the Christian church the continuing paradox of its faith lies in its encounter through the Jewish Scriptures with the selfsame divine presence it confesses to have found in the face of Jesus Christ.”³ Insofar as Jenson’s biblical hermeneutic judges the God of Israel to be crucial to the identification of this one God, this identification is simultaneously Trinitarian. Moreover, his influential contribution to the revival of Trinitarian theology is implicitly reliant on a dynamic account of Jesus’ relation to the God of Israel.
5 The God of Israel and the Trinity from:
Exodus and Resurrection
Abstract: The one God of Israel who speaks and acts through Word and Spirit is intimately identified by and with Israel’s life. Can Israel’s Scripture accommodate the gospel so that it is seen that this same God, the God of Israel, speaks by Word and Spirit in and through Jesus Christ? The doctrine of the Trinity is the church’s emphatic answer to this question. In contrast to some assumptions, Jenson insists that the church’s Trinitarianism does not in fact depart from Israel’s interpretation of God.² This is to be observed in the shape of the early Christian mission where primal Trinitarianism
2 The Flesh of Christ in Modern Theology: from:
The Holy One in Our Midst
Abstract: In the first chapter we highlighted the significance of the doctrine known as the
extra Calvinisticumand attempted to identify some important areas of discussion that have gone unaddressed. In addition, we offered a preview of the cumulative-case argument to be constructed and identified the major goals of this project. Specifically, we claimed that there have been no extended statements of or responses to the theological objections to theextra Calvinisticum; the question of the doctrine’s overall coherency has largely been ignored by its adherents and is quickly appealed to by its detractors. Because of this confusion, chapters 2 and
3 The Logos and the Flesh of Christ: from:
The Holy One in Our Midst
Abstract: In the previous chapter we attempted to state clearly the theological objections to the
extra Calvinisticumin the theologies of Isaak Dorner, the mature Karl Barth, Bruce McCormack, and Darren Sumner. Taken together, the five objections outlined in chapter 2 cast a large shadow over theextraand lead one to question whether the doctrine has persuasive force, let alone positive doctrinal value—that is, whether the objections are indeed insurmountable. The present chapter will demonstrate that none of the major theological objections to theextraconclusively provides a sufficient reason for abandoning the doctrine. The following two chapters will
1 “Complete Autarchy”: from:
Into the Far Country
Abstract: In 1784, three years after the publication of his
Critique of Pure Reason, Immanuel Kant responded to a question posed by Reverend Johann Friedrich Zöllner in the monthly journalBerlinische Monatsschrift. This famous response was “An Answer to the Question: What Is Enlightenment?” (Beantwortung der Frage: Was ist Aufklärung?).¹ Kant’s answer to this question is the most famous articulation of the Enlightenment project by a contemporary. For Kant, “Enlightenment is man’s emergence from his self-imposed minority.”² Enlightenment is humanity’s coming of age, its emergence from the shackles of forms of dogma and control set in place by the “guardians”—those
3 In Via: from:
Into the Far Country
Abstract: Judgment involves us in all manner of districts of human life and discourse; aesthetic, social, moral, and political judgments all vary in one way or another in shape and consequence. As a political matter the question of judgment inevitably binds us up in the exchange of speech, and therefore the generation of shared meaning.¹ Judgment is executed in speech relations. To execute a judgment, therefore, is to determine in relation why any existing state of affairs is, or is not, conducive to human flourishing. Accordingly, to have the capacity to exercise one’s judgment is to be a social creature. To
Postscript: from:
Into the Far Country
Abstract: The question I posed at the beginning of this book was whether or not Barth’s construction of subjectivity is Kantian, and what the theological consequence of the answer might be. Bruce McCormack maintains that Barth was attempting to be “orthodox under the conditions of modernity,” meaning Barth arrives at an armistice with Kantian epistemics—indeed, with the turn to the subject—while at the same time finding noetic space for revelatory encounter in a christologically grounded dialectical relation between veiling and unveiling. At this stage my argument with McCormack is over, and I do not wish to cover this ground
9 Conceiving God from:
Theology in the Flesh
Abstract: Do we have to think of God using human categories? If we do, which characteristics should be attributed to God? Is God more like a person or more like a force, such as gravity? Can we escape anthropomorphism? Is all of our thinking about God metaphorical or is any of it literal? This chapter examines these questions from a cognitive linguistics approach and argues that humans have to use anthropogenic (human originating) and species-specific concepts for God. The real debate is about which concepts various religious communities believe are appropriate for God. The concept of God is a graded category
1 Meaning in the Context of Accomplishing Oneself and Accomplishing Things from:
The Mutual Cultivation of Self and Things
Abstract: Accomplishing oneself and accomplishing things is a concrete historical process of knowing the world and knowing oneself and reforming the world and refining oneself, which simultaneously generates meaning and produces a world of meaning. The world in-itself cannot pose for itself the question of meaning, which is to say that there is no way to dissociate meaning from one’s own being. Humans question the meaning of the world and the meaning of their own being; therefore, the genesis of meaning owes its origin to the “being” of humans. As the introduction to this book has already demonstrated, from the perspective
2 Human Capacities and a World of Meaning from:
The Mutual Cultivation of Self and Things
Abstract: Directed at the genesis of a world of meaning, accomplishing oneself and accomplishing things unfolds throughout the whole process of one’s being. But as the basic way in which human being exists, how is this process possible? The question “How is it possible?” primarily concerns grounds and conditions. Here, the capacities of human being intrinsically condition the genesis of a world of meaning as the internal conditions of accomplishing oneself and accomplishing things. Similar to “wisdom,” the phrase “human capacities” has its everyday connotations, but as a concept, it has philosophical meaning as well. In everyday terms, just as being
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Book Title: Le roman français contemporain face à l’Histoire-Thèmes et formes
Publisher: Quodlibet
Author(s): Viart Dominique
Abstract: L’Histoire ne laisse pas la littérature en paix. Ou bien est-ce l’inverse? Depuis une trentaine d’années, une floraison de romans français revisitent le passé. Cette rétrospection concerne surtout le XXe siècle, ses phases cruciales et ses événements tragiques, mais elle embrasse aussi les époques antérieures. Les romanciers ne se satisfont plus de raconter : ils suspectent, ils enquêtent, multiplient leurs approches. Et leurs oeuvres diffèrent par bien des aspects, formels et thématiques, du roman historique en vogue au XIXe siècle. Dans le même temps, nombre d’historiens s’interrogent sur l’instance narrative, la forme du récit et sur les usages scientifiques de la fiction littéraire. À la confluence de ces mouvements se déploie la fortune de ce qu’on pourrait appeler des romans historiens, pour lesquels l’Histoire, les événements aussi bien que la manière de les écrire, devient elle-même une question partagée. Autour de ce grand courant historicisant qui accroît encore son élan dans la première décennie du XXIe siècle, le présent ouvrage réunit des réflexions d’écrivains, d’historiens, de littéraires. Attentif aux textes les plus récents, il en explore les choix chronologiques, les modèles formels, les thèmes saillants, parmi lesquels les guerres, la décolonisation et les questions politiques jouent un rôle de premier plan.
Link: http://www.jstor.org/stable/j.ctt1b7x7gp
L’Histoire oblique. Le cas de La Disparition de Jim Sullivan de Tanguy Viel from:
Le roman français contemporain face à l’Histoire
Author(s) Falco Giusi Alessandra
Abstract: « Et si l’histoire plaisantait ? »¹. Ainsi avait écrit Milan Kundera dans
La plaisanterie, comme s’il voulait prévenir son lecteur de cette étrange possibilité, comme s’il voulait le mettre en garde, ou même l’alerter. Et il l’avait fait en posant une question, parce que l’Histoire, qui demeure immobile et muette, enfermée dans les livres, n’a pas l’air de plaisanter. Elle semble une institution solide, qui est parfois considérée une autorité. Cependant, Kundera glisse dans le lecteur le soupçon, il lui pose et se pose des questions en même temps.
Tromper la mélancolie par des assauts de passé: from:
Le roman français contemporain face à l’Histoire
Author(s) Corradi Federico
Abstract: À travers l’analyse d’un certain nombre de romans ayant pour cadre le XVII
esiècle publiés depuis le début des années 1990, nous allons poser certaines questions générales concernant les enjeux d’une production narrative qui met en scène des époques antérieures à ce partage essentiel qu’est la Révolution française. La Révolution française marque le début de l’histoire conçue comme progression continue dans l’affrontement dialectique entre les classes sociales : le récit téléologique de l’histoire produit par la pensée libérale ou marxiste au XIXesiècle prend appui sur cet événement inaugural. Mais, depuis, on n’a pas vraiment remis en question l’idée que
Événement révolutionnaire, fractures narratives et ruines ontologiques en contexte post-révolutionnaire from:
Le roman français contemporain face à l’Histoire
Author(s) Lagardère Lucie
Abstract: Dans le cadre de cette recherche, nous nous demandons s’il existe des thèmes et des formes caractéristiques des proses narratives s’occupant d’écrire l’histoire et l’actualité. En remontant vers le XIX
e, c’est le sens historien du terme “contemporain” que nous choisissons et le regard vers l’arrière que nous épousons. Il nous semble en effet que la question posée ne soit pas réservée aux XXeet XXIesiècles et que nous pouvons trouver des points de ressemblance avec les premières années du XIXe, pendant l’époque révolutionnaire et impériale. Celle-ci est plus particulièrement sentie par les auteurs que nous étudions comme une période
Les Champs d’honneur, et ce que les historiens de la Grande Guerre ne voyaient pas from:
Le roman français contemporain face à l’Histoire
Author(s) Audoin-Rouzeau Stéphane
Abstract: Cet article remplacera un dialogue avec Jean Rouaud, dialogue qui n’a pu avoir lieu à Rome en juin 2013¹. Il sera pourtant ponctué de questions auxquelles il ne répondra donc pas : des questions d’historien, dont l’essentiel réside peut-être dans le fait de tenter de les bien poser.
Dialogue: from:
Le roman français contemporain face à l’Histoire
Author(s) Schoentjes Pierre
Abstract: schoentjes : Je suis très heureux d’accueillir Éric Vuillard. Je ne dois plus vous le présenter, vous l’avez lu. Je rappellerai simplement qu’il est devenu particulièrement visible récemment, en 2012, avec
La Bataille d’Occident, et avecCongo, mais ce n’était pas, loin s’en faut, ses premiers livres : il avait publié avant çaLes Conquistadorsen 2009 et, antérieurement encore, en 2006,Tohu. Je signale aussi qu’il est cinéaste et qu’on lui doit une adaptation cinématographique deMateo Falcone. Voici en guise de très brève présentation. Je commencerais d’abord par la question très générale, qui est celle des rapports entre
Raconter les histoires de l’Histoire: from:
Le roman français contemporain face à l’Histoire
Author(s) Disegni Silvia
Abstract: Les citations empruntées à deux des romans contemporains qui feront l’objet de l’analyse attirent notre attention sur plusieurs problèmes posés par ceux d’entre eux qui, ces dernières années, ont eu pour objet ou pour cadre la Commune de Paris. De l’intérieur même du récit, y sont tout d’abord abordées des questions concernant la vérité historique et les libertés que peut prendre le romancier pour l’écrire, au nom d’une indépendance revendiquée, fondée sur la distinction de deux types de vérités écrites spécifiques : celle du roman et celle de l’histoire ; des questions concernant également le rapport entre le récit de
La révolution du désir pendant Mai 68: from:
Le roman français contemporain face à l’Histoire
Author(s) Tamassia Paolo
Abstract: Observateur pénétrant ou, selon certains, dissecteur cynique de l’âge contemporain, Michel Houellebecq estime nécessaire un regard historique rétrospectif pour comprendre le présent. L’un des axes principaux de son oeuvre romanesque vise à répondre à une question fondamentale : pourquoi en est-on arrivé à la situation présente ? Situation jugée catastrophique et sans issue. C’est la question que se posent plusieurs personnages des
Particules élémentaires¹, roman dont il s’agit dans cette étude. Si Houellebecq n’est pas le seul auteur contemporain qui se tourne vers le passé afin de comprendre l’état actuel des choses, plus rares sont les écrivains qui esquissent dans
Polyphonie du solitaire: from:
Nuove solitudini
Author(s) Rabaté Dominique
Abstract: Réfléchir en commun aux nouvelles solitudes contemporaines est, pour moi, une façon de revenir sur les propositions faites dans
L’invention du solitaire¹, en les prolongeant vers notre temps le plus actuel. J’avais en effet essayé de distinguer trois périodes pour cette histoire des figures du solitaire. Dans le sillage de Rousseau, qui constitue l’indispensable archéologie de cette notion, c’est le moment romantique qui inaugure la modernité du questionnement mené par le solitaire, et l’exploration d’un divorce (cruel et fécond à la fois) entre individu et société. La question qui pourrait emblématiser ce premier moment est celle de Jean-Jacques: suis-je «
L’imposture from:
Nuove solitudini
Author(s) Klein Pauline
Abstract: Je me trouve ici et maintenant devant vous, comme si mon point de vue sur la solitude pouvait y changer quoi que ce soit, avec sans doute un peu le tournis, face au Groupe de Recherche de l’Extrême Contemporain, un groupe donc, et qui pose intrinsèquement la question de ce qui vaut la peine d’être dit en public, d’être écrit plutôt que pas écrit, d’être publié en un sens, plutôt que pas. Ce fut longtemps une question importante pour moi. Faut-il publier ce qu’on écrit, si on le peut, si on nous autorise à le faire? Pourquoi donc rendre public,
Des solitudes, ensemble from:
Nuove solitudini
Author(s) Jacquet Marie Thérèse
Abstract: Pour cerner la question des “nouvelles solitudes” qui pose, au premier niveau, la question du rapport, réel ou supposé, du sujet avec ses semblables, il me semble utile de faire un détour pour prendre en considération les façons dont ce même thème peut être lu ou vécu, actuellement, autour de nous, dans des domaines plus ou moins éloignés de la littérature, qui ont connu des transformations susceptibles d’un impact fort sur nos vies et, peut-être alors, sur notre rapport avec la notion qui nous intéresse.
Espace historique et espace intime dans l’essai littéraire contemporain sur la peinture (Claude Esteban, L’ordre donné à la nuit) from:
Le bal des arts
Author(s) Vaugeois Dominique
Abstract: L’ordre donné à la nuitde Claude Esteban, le dernier des écrits du poète sur l’art, paru en 2005 aux éditions Verdier, pose d’intéressantes questions à qui étudie l’essai contemporain sur l’art. Il s’agit d’une petite prose caractérisée par ce que l’on peut considérer comme un trait classique dans l’histoire de l’essai de poète sur l’art: la relation à sa propre pratique poétique au miroir de la création plastique. Toutefois ce qui retiendra notre attention, ce n’est pas le rôle que la peinture a joué dans la compréhension par Esteban de son itinéraire de poète, même s’il s’agit de la
Penser par l’image: from:
Le bal des arts
Author(s) Biserni Marcella
Abstract: « Je peux cracher, râler, gémir, injurier, détruire verbalement et effectivement, il n’en résultera pour moi et pour mes semblables que des conséquences minimes et dérisoires »¹. Ces deux lignes représentent parfaitement la tonalité et le style de l’auteur contemporain Eugène Savitzkaya (né en 1955 à Liège mais de mère russe et de père polonais); l’hybridation de son écriture avec l’oeuvre de Hieronimus Bosch² fera l’objet de mon investigation. La première parution de l’ouvrage en question remonte à 1994 et les noms des deux auteurs, l’un « illustrateur » et l’autre écrivain, tiennent lieu de titre:
Jérôme Bosch et Eugène
Pratiques d’usage de la photo dans la prose contemporaine from:
Le bal des arts
Author(s) Bricco Elisa
Abstract: Depuis presque deux siècles, la photographie est une technique de reproduction de la réalité et une forme artistique qui ne cesse de stimuler la création littéraire et de questionner la notion et la pratique de la représentation. En vérité, la littérature utilise surtout l’image photographique en tant que témoignage, comme un instrument permettant de raconter la réalité la plus vraie, de reproduire le temps passé et de recouvrer les traces du vécu que la mémoire ne parvient pas à reconstituer. Il s’agit donc plus fréquemment de la photographie proprement documentaire, de celle qui reproduit le monde qui nous entoure, les
Espace historique et espace intime dans l’essai littéraire contemporain sur la peinture (Claude Esteban, L’ordre donné à la nuit) from:
Le bal des arts
Author(s) Vaugeois Dominique
Abstract: L’ordre donné à la nuitde Claude Esteban, le dernier des écrits du poète sur l’art, paru en 2005 aux éditions Verdier, pose d’intéressantes questions à qui étudie l’essai contemporain sur l’art. Il s’agit d’une petite prose caractérisée par ce que l’on peut considérer comme un trait classique dans l’histoire de l’essai de poète sur l’art: la relation à sa propre pratique poétique au miroir de la création plastique. Toutefois ce qui retiendra notre attention, ce n’est pas le rôle que la peinture a joué dans la compréhension par Esteban de son itinéraire de poète, même s’il s’agit de la
Penser par l’image: from:
Le bal des arts
Author(s) Biserni Marcella
Abstract: « Je peux cracher, râler, gémir, injurier, détruire verbalement et effectivement, il n’en résultera pour moi et pour mes semblables que des conséquences minimes et dérisoires »¹. Ces deux lignes représentent parfaitement la tonalité et le style de l’auteur contemporain Eugène Savitzkaya (né en 1955 à Liège mais de mère russe et de père polonais); l’hybridation de son écriture avec l’oeuvre de Hieronimus Bosch² fera l’objet de mon investigation. La première parution de l’ouvrage en question remonte à 1994 et les noms des deux auteurs, l’un « illustrateur » et l’autre écrivain, tiennent lieu de titre:
Jérôme Bosch et Eugène
Pratiques d’usage de la photo dans la prose contemporaine from:
Le bal des arts
Author(s) Bricco Elisa
Abstract: Depuis presque deux siècles, la photographie est une technique de reproduction de la réalité et une forme artistique qui ne cesse de stimuler la création littéraire et de questionner la notion et la pratique de la représentation. En vérité, la littérature utilise surtout l’image photographique en tant que témoignage, comme un instrument permettant de raconter la réalité la plus vraie, de reproduire le temps passé et de recouvrer les traces du vécu que la mémoire ne parvient pas à reconstituer. Il s’agit donc plus fréquemment de la photographie proprement documentaire, de celle qui reproduit le monde qui nous entoure, les
La force discrète des sentiments from:
Il ritorno dei sentimenti
Author(s) Majorano Matteo
Abstract: Ces questions s’imposent à la critique littéraire de l’extrême contemporain, mieux elles semblent constituer un terrain fondamental sur lequel s’interroger et se confronter pour tenter de remédier à la faible conscience et connaissance de la force qu’installe, en littérature, l’“immatériel affectif”, un des rouages les plus délicats et cachés de la prose d’aujourd’hui en France.
Introduction. from:
Grand Hotel Abyss
Abstract: In a certain sense, it is the intention of the present book to provide a long-form answer to the above questions, posed by Wittgenstein, by showing how, when it comes to human beings, an openly indistinct image is preferable to a falsely sharp one. Accurately recognizing the moments where indistinct pictures become necessary, however, might be the greatest challenge yet posed for philosophical reflection. For indistinct pictures are elusive: in them, the contours of a familiar image may be discerned, yet must not be completely determined. Such an image is pervaded by something that incessantly corrodes it from within, and
Chapter II On how law becomes freedom from:
Grand Hotel Abyss
Abstract: If we take seriously the definition of desire outlined in the previous chapter, important questions remain concerning its ultimate social application. Still, it is a useful starting point for unpacking the concepts of individuality and intersubjectivity underlying the reflection on the modern subject conducted by one of its most definitive theoreticians – namely, Hegel; Hegel’s efforts in this direction turn on a critique, buttressed by the concept of negativity, of that which some have termed the “analytics of finitude.” In this sense, a return to Hegel allows us to ask what was truly at stake in his complex, polyphonic movement towards
Chapter V An impulse toward lawlessness from:
Grand Hotel Abyss
Abstract: Thus far, our main concern has been to adequately develop notions of subject and of individuality on the basis of articulations between psychoanalysis and Hegelian philosophy. These articulations have been silently guided by a strategy which consisted in adopting as our own critical perspectives aimed at the work of both authors; this procedure in turn allowed us to ultimately conclude that the commentators in question, while to some extent right, had been right for the wrong reasons.
Conclusion from:
Grand Hotel Abyss
Abstract: Such were the questions that confronted us at the beginning of this book. Through the constitution of a system of conceptual interpenetrations derived from a dialectical tradition which has Hegel, Lacan and Adorno as its central figures – a system designed to privilege questions set in motion by the notions of desire, drive, fantasy and action – the aim of the ensuing pages has chiefly been to demonstrate how, remarkably often, an indistinct picture is indeed the one we need. After all, the adoption of a sharp image in place of an indistinct one frequently leads to the loss of precisely the
Book Title: Moments of Silence-Authenticity in the Cultural Expressions of the Iran-Iraq War, 1980-1988
Publisher: NYU Press
Author(s): Vatanabadi Shouleh
Abstract: The Iran-Iraq War was the longest conventional war of the 20th century. The memory of it may have faded in the wake of more recent wars in the region, but the harrowing facts remain: over one million soldiers and civilians dead, millions more permanently displaced and disabled, and an entire generation marked by prosthetic implants and teenage martyrdom. These same facts have been instrumentalized by agendas both foreign and domestic, but also aestheticized, defamiliarized, readdressed and reconciled by artists, writers, and filmmakers across an array of identities: linguistic (Arabic, Persian, Kurdish), religious (Shiite, Sunni, atheist), and political (Iranian, Iraqi, internationalist). Official discourses have unsurprisingly tried to dominate the process of production and distribution of war narratives. In doing so, they have ignored and silenced other voices.Centering on novels, films, memoirs, and poster art that gave aesthetic expression to the Iran-Iraq War, the essays gathered in this volume present multiple perspectives on the war's most complex and underrepresented narratives. These scholars do not naively claim to represent an authenticity lacking in official discourses of the war, but rather, they call into question the notion of authenticity itself. Finding, deciding upon, and creating a language that can convey any sort of truth at all-collective, national, or private-is the major preoccupation of the texts and critiques in this diverse collection.
Link: http://www.jstor.org/stable/j.ctt1bj4sc8
2 Lost Homelands, Imaginary Returns: from:
Moments of Silence
Author(s) SHOHAT ELLA
Abstract: When I first contemplated my participation in the “Moments of Silence” conference, I wondered to what extent the question of the Arab Jew / Middle Eastern Jew merits a discussion in the context of the Iran-Iraq War. After all, the war took place in an era when the majority of Jews had already departed from both countries, and it would seem of little relevance to their displaced lives. Yet, apart from the war’s direct impact on the lives of some Jews, a number of texts have engaged the war, addressing it from within the authors’ exilic geographies where the war
10 Representation of the Iran-Iraq War in Kurdish Fiction from:
Moments of Silence
Author(s) AMINPOUR MARDIN
Abstract: This chapter investigates some of the perspectives modern Kurdish literature has generally adopted vis-à-vis the phenomenon of war and the Kurds’ prolonged struggle for independence, with a narrower focus on examination of some of the notions and impressions of war informing the Kurdish fictional narratives that deal with the question of the Iran-Iraq War. Speaking in broad terms, nationalism has served as an interface between modern Kurdish literature and the Kurdish struggle for independence, establishing a dual-natured interaction between the two spheres such that, despite their unanimity of purpose, they have also confronted one another now and then. Conterminous with
Benjamin’s Messianic Metaphysics of Transience from:
Walter Benjamin and Theology
Author(s) THIEM ANNIKA
Abstract: While religious and theological questions have seen a renewed interest within critical theory, metaphysics still remains under suspicion when it is not, as is so often the case in contemporary critical theory, considered a matter of little consequence. Similarly, Walter Benjamin’s drawing upon theological tropes as the conceptual framework for theorizing history and life is no longer met with criticism but rather is widely embraced and harnessed as a theoretical resource for political and ethical thought. However, as obvious as it is that Benjamin’s work is shot through with theological tropes and concepts, it proves more difficult to reflect systematically
The Will to Apokatastasis: from:
Walter Benjamin and Theology
Author(s) JENNINGS MICHAEL W.
Abstract: To begin with the ending: Walter Benjamin’s much discussed and little understood allegory of the Turkish puppet in his last known text, “On the Concept of History,” raises one central question for the entirety of his work: exactly
howmight politics take theology into its service, and to what effect?¹ Throughout his career, Benjamin’s use of theological concepts and motifs is invariably bound to the formulation of a politics; but how are we to trace the invisible strings that allow theology to ensure that historical materialism always wins? Benjamin’s deployment of theological motifs and his political commitments are of course
One Time Traverses Another: from:
Walter Benjamin and Theology
Author(s) BUTLER JUDITH
Abstract: Benjamin’s “Theological-Political Fragment” opens up several questions about the status of religion in Benjamin’s work. Two questions tend to emerge when I teach this short text. One of them is whether Benjamin understands the divine as a purely immanent feature of the world. The second has to do with the notion of the “rhythm of transience” that appears in the text and, simply put, whether the rhythm of transience is itself transient—that is, it comes and goes but not in a regular or law-like way—or whether that transience comes and goes in a rhythmic way, suggesting that the
Stereotyping a Competitor: from:
Moving Images
Author(s) Camporesi Valeria
Abstract: If the question of the interrelationship of the cinematographic image to its signified cannot be avoided, the prime purpose of this study is not to establish whether there is a ‘discrepancy between facts and representations’.¹ My aim will be to analyse the ways in which an historical process, in this
Space and Character Representation in Interactive Narratives from:
Moving Images
Author(s) Thuresson Björn
Abstract: In a broad sense, I want to bridge the gap between traditional narratives and the new expectations of a high level of interactivity, and the call for hypermedia structured material. I’m trying to bring some of the experiences from cinema, radio and television to the production of material which is to be viewed on a computer screen. The leading questions are embarrassingly simple:
21 Spanish lecturers and their relations with the national from:
Early Cinema and the "National"
Author(s) Sánchez-Salas Daniel
Abstract: This essay addresses the question of how the concept of the national provides a context for the work of the Spanish lecturer in early cinema. As is well known, previous studies have always stressed that the film lecturer was responsible for mediating between the screen and viewers, for whom, at least in the beginning, moving pictures were something strange.¹ Also we should not forget that he was dealing with a specific public, determined not only by the period of time, but also by the location. Generally, histories of early cinema have analysed film lecturing from a local perspective. In the
Book Title: Narration, Identity, and Historical Consciousness- Publisher: Berghahn Books
Author(s): Straub Jürgen
Abstract: A generally acknowledged characteristic of modern life, namely the temporalization of experience, inextricable from our intensified experience of contingency and difference, has until now remained largely outside psychology's purview. Wherever questions about the development, structure, and function of the concept of time have been posed - for example by Piaget and other founders of genetic structuralism - they have been concerned predominantly with concepts of "physical", chronometrical time, and related concepts (e.g., "velocity"). All the contributions to the present volume attempt to close this gap. A larger number are especially interested in the narration of stories. Overviews of the relevant literature, as well as empirical case studies, appear alongside theoretical and methodological reflections. Most contributions refer to specifically historical phenomena and meaning-constructions. Some touch on the subjects of biographical memory and biographical constructions of reality. Of all the various affinities between the contributions collected here, the most important is their consistent attention to issues of the constitution and representation of temporal experience.
Link: http://www.jstor.org/stable/j.ctt1btbw85
CHAPTER 1 Narrative Psychology and Historical Consciousness: from:
Narration, Identity, and Historical Consciousness
Author(s) Polkinghorne Donald E.
Abstract: Postmodern theory has severely undercut the notion that historians can produce objective and accurate descriptions of past episodes. Instead, it proposes that discovering the factual truth about historical events is extremely problematic because knowledge production is relative to the values and agenda of the inquirer. The question of the validity of historical knowledge has informed the general topic “Making Sense of History,” the theme of the book series of which the present volume is a part. The postmodern critique of the modernist epistemology of the humanities and social sciences has produced considerable consternation and disturbance in most of these disciplines.
CHAPTER 2 Past and Present as Narrative Constructions from:
Narration, Identity, and Historical Consciousness
Author(s) Bruner Jerome S.
Abstract: The usual answer to this question is a kind of doxology delivered in the name of “the scientific method”: Thou shalt not indulge self-delusion, nor utter unverifiable propositions, nor commit contradiction, nor treat mere history as cause, and so on. Story is not the accepted stuff of science and “logic.” If meaning-making were always dedicated to achieving a “scientific” understanding of the world, that would be one thing. But neither the empiricist’s knowledge through the senses, nor the rationalist’s route through necessary truths suffice: neither alone nor both together capture how ordinary people go about assigning meanings to their experiences—
CHAPTER 11 Authenticity and Authority: from:
Narration, Identity, and Historical Consciousness
Author(s) Métraux Alexandre
Abstract: This essay arose from reflections on the question of, and then occasional irritation over, the particular language embedded in popular conceptions of the Shoah. We will first delineate the question, and briefly elaborate on it. In subsequent sections, that is, in the exposition of the theme (circumscribed by the posing of the question), various aspects of the Shoah’s representation by authors, and its understanding in turn by listeners and readers, will be considered. As a next step, the narratives of Primo Levi, understood here as exemplary, will allow us to describe different models of reception, and to more easily conceptually
Book Title: Narration, Identity, and Historical Consciousness- Publisher: Berghahn Books
Author(s): Straub Jürgen
Abstract: A generally acknowledged characteristic of modern life, namely the temporalization of experience, inextricable from our intensified experience of contingency and difference, has until now remained largely outside psychology's purview. Wherever questions about the development, structure, and function of the concept of time have been posed - for example by Piaget and other founders of genetic structuralism - they have been concerned predominantly with concepts of "physical", chronometrical time, and related concepts (e.g., "velocity"). All the contributions to the present volume attempt to close this gap. A larger number are especially interested in the narration of stories. Overviews of the relevant literature, as well as empirical case studies, appear alongside theoretical and methodological reflections. Most contributions refer to specifically historical phenomena and meaning-constructions. Some touch on the subjects of biographical memory and biographical constructions of reality. Of all the various affinities between the contributions collected here, the most important is their consistent attention to issues of the constitution and representation of temporal experience.
Link: http://www.jstor.org/stable/j.ctt1btbw85
CHAPTER 1 Narrative Psychology and Historical Consciousness: from:
Narration, Identity, and Historical Consciousness
Author(s) Polkinghorne Donald E.
Abstract: Postmodern theory has severely undercut the notion that historians can produce objective and accurate descriptions of past episodes. Instead, it proposes that discovering the factual truth about historical events is extremely problematic because knowledge production is relative to the values and agenda of the inquirer. The question of the validity of historical knowledge has informed the general topic “Making Sense of History,” the theme of the book series of which the present volume is a part. The postmodern critique of the modernist epistemology of the humanities and social sciences has produced considerable consternation and disturbance in most of these disciplines.
CHAPTER 2 Past and Present as Narrative Constructions from:
Narration, Identity, and Historical Consciousness
Author(s) Bruner Jerome S.
Abstract: The usual answer to this question is a kind of doxology delivered in the name of “the scientific method”: Thou shalt not indulge self-delusion, nor utter unverifiable propositions, nor commit contradiction, nor treat mere history as cause, and so on. Story is not the accepted stuff of science and “logic.” If meaning-making were always dedicated to achieving a “scientific” understanding of the world, that would be one thing. But neither the empiricist’s knowledge through the senses, nor the rationalist’s route through necessary truths suffice: neither alone nor both together capture how ordinary people go about assigning meanings to their experiences—
CHAPTER 11 Authenticity and Authority: from:
Narration, Identity, and Historical Consciousness
Author(s) Métraux Alexandre
Abstract: This essay arose from reflections on the question of, and then occasional irritation over, the particular language embedded in popular conceptions of the Shoah. We will first delineate the question, and briefly elaborate on it. In subsequent sections, that is, in the exposition of the theme (circumscribed by the posing of the question), various aspects of the Shoah’s representation by authors, and its understanding in turn by listeners and readers, will be considered. As a next step, the narratives of Primo Levi, understood here as exemplary, will allow us to describe different models of reception, and to more easily conceptually
Book Title: Narration, Identity, and Historical Consciousness- Publisher: Berghahn Books
Author(s): Straub Jürgen
Abstract: A generally acknowledged characteristic of modern life, namely the temporalization of experience, inextricable from our intensified experience of contingency and difference, has until now remained largely outside psychology's purview. Wherever questions about the development, structure, and function of the concept of time have been posed - for example by Piaget and other founders of genetic structuralism - they have been concerned predominantly with concepts of "physical", chronometrical time, and related concepts (e.g., "velocity"). All the contributions to the present volume attempt to close this gap. A larger number are especially interested in the narration of stories. Overviews of the relevant literature, as well as empirical case studies, appear alongside theoretical and methodological reflections. Most contributions refer to specifically historical phenomena and meaning-constructions. Some touch on the subjects of biographical memory and biographical constructions of reality. Of all the various affinities between the contributions collected here, the most important is their consistent attention to issues of the constitution and representation of temporal experience.
Link: http://www.jstor.org/stable/j.ctt1btbw85
CHAPTER 1 Narrative Psychology and Historical Consciousness: from:
Narration, Identity, and Historical Consciousness
Author(s) Polkinghorne Donald E.
Abstract: Postmodern theory has severely undercut the notion that historians can produce objective and accurate descriptions of past episodes. Instead, it proposes that discovering the factual truth about historical events is extremely problematic because knowledge production is relative to the values and agenda of the inquirer. The question of the validity of historical knowledge has informed the general topic “Making Sense of History,” the theme of the book series of which the present volume is a part. The postmodern critique of the modernist epistemology of the humanities and social sciences has produced considerable consternation and disturbance in most of these disciplines.
CHAPTER 2 Past and Present as Narrative Constructions from:
Narration, Identity, and Historical Consciousness
Author(s) Bruner Jerome S.
Abstract: The usual answer to this question is a kind of doxology delivered in the name of “the scientific method”: Thou shalt not indulge self-delusion, nor utter unverifiable propositions, nor commit contradiction, nor treat mere history as cause, and so on. Story is not the accepted stuff of science and “logic.” If meaning-making were always dedicated to achieving a “scientific” understanding of the world, that would be one thing. But neither the empiricist’s knowledge through the senses, nor the rationalist’s route through necessary truths suffice: neither alone nor both together capture how ordinary people go about assigning meanings to their experiences—
CHAPTER 11 Authenticity and Authority: from:
Narration, Identity, and Historical Consciousness
Author(s) Métraux Alexandre
Abstract: This essay arose from reflections on the question of, and then occasional irritation over, the particular language embedded in popular conceptions of the Shoah. We will first delineate the question, and briefly elaborate on it. In subsequent sections, that is, in the exposition of the theme (circumscribed by the posing of the question), various aspects of the Shoah’s representation by authors, and its understanding in turn by listeners and readers, will be considered. As a next step, the narratives of Primo Levi, understood here as exemplary, will allow us to describe different models of reception, and to more easily conceptually
Chapter 2 ‘La Communiste’ from:
Sartre Against Stalinism
Abstract: Sartre has repeatedly insisted in interviews that he was apolitical until 1939 and that it was the experience of the Second World War that transformed him into a committed thinker and writer. Most commentators have accepted his claims at face value, and in a sense they are quite right to do so. Yet the question depends on what definition of ‘political’ is used. Before 1939 Sartre joined no organisation, participated in no campaign; but he thought, read and talked about power and wealth, about oppression and about how society might be better organised.
Chapter 14 From Practice to Theory from:
Sartre Against Stalinism
Abstract: During his period of
rapprochementwith the PCF Sartre’s political writings had been of a polemical nature; precisely because of the profound contradictions in his position he had not attempted to give a theoretical exposition of his views. But the crisis of 1956 forced him to return to theory. Indeed, it was the questions posed by 1956 that provided the impetus for the theoretical labours of the next two decades – theCritique de la raison dialectiquewith its unpublished second volume, and the massive but also incomplete biographical study of Flaubert,L’Idiot de la famille(1971–72).
Chapter 16 Rebuilding the Left from:
Sartre Against Stalinism
Abstract: During the Algerian War, Sartre’s conduct was that of an exemplary anti-imperialist. Even the PCF no longer dared to vilify him in the old way. But the broader task of rebuilding the French left proved more intractable. Here Sartre was still bound by the contradictions of his own past. In particular, he had not resolved the question of how to relate to the PCF.
Chapter Two The Past in the Present: from:
Critical Junctions
Author(s) Giordano Christian
Abstract: Having been trained as both a sociologist and an anthropologist, I have in my research consistently been oriented toward the present. While carrying out fieldwork projects, however, I have often been confronted by opinions, questions, answers, convictions, reasoning, reflections, and concrete forms of social behavior that cannot be untangled and articulated exclusively in terms of the “here and now.” It would be all too easy to develop a tendency to underestimate the past by viewing it as a dead hand upon the present, rather than an active, operating force. There is, however, more to the presentist orientation in social research
Chapter Four Beyond the Limits of the Visible World: from:
Critical Junctions
Author(s) Carbonella August
Abstract: Anthropologists, it seems, return anew to the question of scale at least once in every generation. For illustrative purposes this question can be posed in a couple of ways. Should we study communities as isolated microcosms or as small replicas of national or global entities? To what degree, if any, do villagers represent larger class or social formations? These variants of the scale question, while sharply drawn, indicate a lingering tendency among anthropologists to tacitly attribute a remarkable degree of coherence and solidity to communities. Herein lies the problem. The way we pose the question automatically reifies both the locus
7 HERITAGE AND HISTORY: from:
Recollections of France
Author(s) Chappé François
Abstract: If only because of who its authors are, this apparently lighthearted quotation deserves a detailed analysis for several reasons: in fact practically every word in it poses an interesting problem; it ends with a question, the answer to which, while misleadingly tautological, is a stimulating enigma for all those concerned with heritage. The maritime scene will be the focus of our present study, but the difficulties encountered are of the same nature whether we consider rural, industrial or maritime heritage.
7 HERITAGE AND HISTORY: from:
Recollections of France
Author(s) Chappé François
Abstract: If only because of who its authors are, this apparently lighthearted quotation deserves a detailed analysis for several reasons: in fact practically every word in it poses an interesting problem; it ends with a question, the answer to which, while misleadingly tautological, is a stimulating enigma for all those concerned with heritage. The maritime scene will be the focus of our present study, but the difficulties encountered are of the same nature whether we consider rural, industrial or maritime heritage.
Introduction from:
Identities
Author(s) Friese Heidrun
Abstract: The notion ‘identity’ opens towards a variety of questions. Derived from ‘
idem,’ the word’s semantic field ranges from ‘the sameness of a person or thing at all times or in all circumstances; the condition or fact that a person or thing is itself and not something else; individually, personally’ to its use in logic and mathematics and asks the question, how something can remain the same despite time and inevitable change. The word addresses at the same time the ‘condition’ and the ‘fact’ of remaining the same person throughout the various phases of existence. It underlines the ‘continuity of the
Chapter 4 Identities of the West: from:
Identities
Author(s) Henry Barbara
Abstract: In recent debates, notions of identity are predominantly seen as coined within the framework of modernity and subsequently criticised by postmodern thought. This chapter will explore the relation of these two modes of thinking with regard to the term identity. Attention will be focused on the controversial question of the relation of myth to the identities of the West (e.g. individual, group and national identity), and the objective will be to explore how this relation can become a philosophical testing ground for a notion of political identity that is far removed from any hegemonic claims over the various
Lebenswelten, and
Chapter 9 Collective Identity as a Dual Discursive Construction: from:
Identities
Author(s) Baumann Gerd
Abstract: There is consensus among historians and social scientists that collective identities can undergo thorough and sometimes radical processes of redefinition. Such changes of self-definition have been observed most clearly among populations that have located themselves in new historical contexts by long-distance migration and diasporic settlement. So much is clear, yet this consensus raises a tricky theoretical question. How is it possible that the same social agents can reaffirm putatively ancient ethnic or cultural cleavages in some situations, but can construct new identities and alternative or hybrid cultural forms in others? The answer I shall propose understands cultural identities as discursive
Chapter 10 Historical Culture in (Post-)Colonial Context: from:
Identities
Author(s) Lüsebrink Hans-jürgen
Abstract: In the Western cultural and social sciences, one usually considers the existence of a nation from three main angles: 1) that of the existence of a national state, 2) of a community living within some well-defined borders, and 3) through national awareness, in which national history can play a central role. In the case of African history and historiography, it is necessary though to reconsider the question with the help of criteria which differ from those used to study its European counterpart:
Chapter 1 Introduction: from:
Beyond Rationalism
Author(s) Kapferer Bruce
Abstract: Magic, sorcery and witchcraft are at the epistemological centre of anthropology. They embed matters at the heart of the definition of modern anthropology, and the critical issues that they raise are of enduring significance for the discipline. But the questions these phenomena highlight expand beyond mere disciplinary or scholastic interest. They point to matters of deep existential concern in a general quest for an understanding of the human forces engaged in the human construction of lived realities. Anthropology in the embracing Kantian sense is involved. The phenomena that are deemed to be magic and sorcery (including all that which such
Chapter 8 Fantasy in Practice: from:
Beyond Rationalism
Author(s) Lambek Michael
Abstract: What is the relationship of psychoanalysis to questions of dignity, self-respect and respect for others?¹ How, ultimately can we link Freud with Aristotelian concerns for eudaimonia – human flourishing – and for phronesis – sustained moral judgement?² If Freud rightly tempers Aristotle’s optimism, how might Aristotelian questions illuminate and complement Freudian forays into personhood? If repression is defined as a state of disconnection and disavowal, of non-acknowledgement of one’s own thoughts and acts, then it is morally and politically problematic. Repression generates projection, in which accountability is displaced onto others. However, I argue that in some instances, and given the
Chapter 1 Introduction: from:
Beyond Rationalism
Author(s) Kapferer Bruce
Abstract: Magic, sorcery and witchcraft are at the epistemological centre of anthropology. They embed matters at the heart of the definition of modern anthropology, and the critical issues that they raise are of enduring significance for the discipline. But the questions these phenomena highlight expand beyond mere disciplinary or scholastic interest. They point to matters of deep existential concern in a general quest for an understanding of the human forces engaged in the human construction of lived realities. Anthropology in the embracing Kantian sense is involved. The phenomena that are deemed to be magic and sorcery (including all that which such
Chapter 8 Fantasy in Practice: from:
Beyond Rationalism
Author(s) Lambek Michael
Abstract: What is the relationship of psychoanalysis to questions of dignity, self-respect and respect for others?¹ How, ultimately can we link Freud with Aristotelian concerns for eudaimonia – human flourishing – and for phronesis – sustained moral judgement?² If Freud rightly tempers Aristotle’s optimism, how might Aristotelian questions illuminate and complement Freudian forays into personhood? If repression is defined as a state of disconnection and disavowal, of non-acknowledgement of one’s own thoughts and acts, then it is morally and politically problematic. Repression generates projection, in which accountability is displaced onto others. However, I argue that in some instances, and given the
13 Can You Call This Fieldwork? from:
Identity and Networks
Author(s) Sciama Lidia D.
Abstract: Reflexive anthropology, anthropology ‘at home’ or ‘half-way home’, and the recognition of the researcher’s as well as her informants’ subjectivity have dominated much of anthropology since the 1970s. All are intimately bound with feminist critiques of ethnographic approaches and have been guiding principles in research conducted within the framework of Oxford’s Centre for Cross-Cultural Research on Women (E. Ardener 1975; S. Ardener 1975; Ardener and Burman 1995). To reach a closer understanding of women’s lives, it proved essential to focus on the contacts and active interactions of women in the societies we studied. Indeed, one of the questions we posed
Book Title: Critical White Studies- Publisher: Temple University Press
Author(s): Stefancic Jean
Abstract: No longer content with accepting whiteness as the norm, critical scholars have turned their attention to whiteness itself. In
Critical White Studies: Looking Behind the Mirror, numerous thinkers, including Toni Morrison, Eric Foner, Peggy McIntosh, Andrew Hacker, Ruth Frankenberg, John Howard Griffin, David Roediger, Kathleen Heal Cleaver, Noel Ignatiev, Cherrie Moraga, and Reginald Horsman, attack such questions as:*How was whiteness invented, and why?*How has the category whiteness changed over time?*Why did some immigrant groups, such as the Irish and Jews, start out as nonwhite and later became white?*Can some individual people be both white and nonwhite at different times, and what does it mean to "pass for white"?*At what point does pride in being white cross the line into white power or white supremacy?*What can whites concerned over racial inequity or white privilege do about it?Science and pseudoscience are presented side by side to demonstrate how our views on whiteness often reflect preconception, not fact. For example, most scientists hold that race is not a valid scientific category -- genetic differences between races are insignificant compared to those within them. Yet, the "one drop" rule, whereby those with any nonwhite heritage are classified as nonwhite, persists even today. As the bell curve controversy shows, race concepts die hard, especially when power and prestige lie behind them.A sweeping portrait of the emerging field of whiteness studies,Critical White Studiespresents, for the first time, the best work from sociology, law, history, cultural studies, and literature. Delgado and Stefancic expressly offer critical white studies as the next step in critical race theory. In focusing on whiteness, not only do they ask nonwhites to investigate more closely for what it means for others to be white, but also they invite whites to examine themselves more searchingly and to "look behind the mirror."
Link: http://www.jstor.org/stable/j.ctt1bw1kc5
22 Dysconscious Racism: from:
Critical White Studies
Author(s) KING JOYCE E.
Abstract: “Dysconscious racism” is a form of racism that tacitly accepts dominant white norms and privileges. It is not the
absenceof consciousness but animpairedconsciousness or distorted way of thinking about race as compared to, for example, critical consciousness. Uncritical ways of thinking about racial inequity accept certain culturally sanctioned assumptions, myths, and beliefs that justify the social and economic advantages white people have as a result of subordinating others. Anything that calls this ideology of racial privilege into question inevitably challenges the self-identity of white people who have internalized these ideological justifications. The reactions of my students to
25 “Only the Law Would Rule between Us”: from:
Critical White Studies
Author(s) VAN TASSEL EMILY FIELD
Abstract: Another question, from the perspective of whites, was how manhood would be defined
34 Race and the Core Curriculum in Legal Education from:
Critical White Studies
Author(s) ANSLEY FRANCES LEE
Abstract: It hardly needs saying that the Constitution represents contested and bloody ground. The celebration of the Constitution’s bicentennial brought on a great debate about race and the Constitution. No doubt scholars of differing persuasions would have raised the race question during the bicentennial in any event, but a highly publicized speech by Justice Thurgood Marshall underscored the question in a dramatic fashion and provoked additional responses. Justice Marshall wrote:
45 Mules, Madonnas, Babies, Bathwater: from:
Critical White Studies
Author(s) AMMONS LINDA L.
Abstract: Facts from a recent case help to illustrate how the conduct of a battered black woman is contrasted with the perception of how a battered white woman responds. A twenty-nine-year-old black woman, Pamela Hill, lived with her abusive boyfriend, Roy Chaney. At trial, the evidence revealed that police had been called to Hill’s residence on five separate occasions to protect her. According to the police report, on the night in question, Chaney had been drinking and began slapping Hill. Hill got a knife and the two began struggling over it. Hill got control of the knife and suffered several cuts
49 Racial Construction and Women as Differentiated Actors from:
Critical White Studies
Author(s) MAHONEY MARTHA R.
Abstract: What is race? A social construct, a concept having no natural truth, no truth separate from historical development, and possibly no truth comprehensible apart from domination. The term has meant different things in this country over time; and its social and cultural meanings continue to change within our own time. In law as well as elsewhere in society the term “race” has been used to stand for several different concepts. Even the Supreme Court, when faced with the question, had to recognize that “race” was a contingent category that shifted over time.¹
51 Making Systems of Privilege Visible from:
Critical White Studies
Author(s) DAVIS ADRIENNE D.
Abstract: Race and gender are, after all, just words. Yet when we learn that someone has had a child, our first question is usually “Is it a girl or a boy?” Why do we ask that, instead of something like” Are the mother and child healthy?” We ask, “Is it a girl or a boy?” according to philosopher Marilyn Frye, because we do not know how to relate to this new being without knowing its gender.¹ Imagine how long you could have a discussion with or about someone without knowing her or his gender. We place people into these categories because
58 The First Word in Whiteness: from:
Critical White Studies
Author(s) ROEDIGER DAVID
Abstract: A character in Chester Himes’ 1945 novel,
If He Hollers Let Him Go, has a “funny thought.” He begins to “wonder when white people started to get white—or rather, when they started losing it.” The narrower question of when new immigrants “started to get white” and of what they lost in doing it has received passionate and varied treatment within African-American thought. That treatment provides the best points of entry to the question of white identity among new immigrants to date.
82 Embodiment and Perspective: from:
Critical White Studies
Author(s) HALEWOOD PETER
Abstract: Where we are positioned in society, and how we think of and live in our bodies, are questions we do not usually connect to the (both everyday and scholarly) claims we make about social and legal problems. “The body” and “knowledge” have traditionally been understood as unrelated categories. However, recent interdisciplinary work in philosophy and law emphasizes “positionality,” and calls into question the abstract, disembodied quality of conventional Western theories of knowledge (epistemologies) which ground the Western conception of law. Western epistemology, its critics say, has artificially bracketed off the material particulars of experience and identity, including the spatial particularity
86 The Sources of The Bell Curve from:
Critical White Studies
Author(s) LANE CHARLES
Abstract: By scrutinizing the footnotes and bibliography in
The Bell Curve, readers can more easily recognize the project for what it is: a chilly synthesis of the work of disreputable race theorists and eccentric eugenicists. It would be unfair, of course, to ascribe to Murray and Hermstein all the noxious views of their sources. Mere association with dubious thinkers does not discredit the book by itself. But even a superficial examination of the primary sources suggests that some of Murray and Hermstein’s substantive arguments rely on questionable data and hotly contested scholarship, produced by academics whose ideological biases are pronounced. To
98 White Supremacy (And What We Should Do about It) from:
Critical White Studies
Author(s) ANSLEY FRANCES LEE
Abstract: Civil rights scholars have offered various analyses to explain the development of the civil rights movement, civil rights litigation, and civil rights legal doctrine. Implicit in these analyses are different ideas about the nature of racism. In asking how and why the existing system of racial dominance and subordination has survived the powerful waves of opposition and resistance that have broken upon it, scholars have necessarily confronted, directly or indirectly, the question of white supremacy’s origin and why it has such staying power. According to an approach that I will call here the “race model” (and in contrast with the
Book Title: Religion: Beyond a Concept- Publisher: Fordham University Press
Author(s): de VRIES HENT
Abstract: What do we talk about when we talk about religion? Is it an array of empirical facts about historical human civilizations? Or is religion what is in essence unpredictable-perhaps the very emergence of the new? In what ways are the legacies of religion-its powers, words, things, and gestures-reconfiguring themselves as the elementary forms of life in the twenty-first century?Given the Latin roots of the word religion and its historical Christian uses, what sense, if any, does it make to talk about religionin other traditions? Where might we look for common elements that would enable us to do so? Has religion as an overarching concept lost all its currency, or does it ineluctably return-sometimes in unexpected ways-the moment we attempt to do without it? This book explores the difficulties and double binds that arise when we ask What is religion? Offering a marvelously rich and diverse array of perspectives, it begins the task of rethinking religionand religious studiesin a contemporary world. Opening essays on the question What is religion?are followed by clusters exploring the relationships among religion, theology, and philosophy and the links between religion, politics, and law. Pedagogy is the focus of the following section. Religion is then examined in particular contexts, from classical times to the present Pentacostal revival, leading into an especially rich set of essays on religion, materiality, and mediatization. The final section grapples with the ever-changing forms that religionis taking, such as spirituality movements and responses to the ecological crisis.Featuring the work of leading scholars from a wide array of disciplines, traditions, and cultures, Religion: Beyond a Concept will help set the agenda for religious studies for years to come. It is the first of five volumes in a collection entitled The Future of the Religious Past, the fruit of a major international research initiative funded by the Netherlands Organization for Scientific Research.
Link: http://www.jstor.org/stable/j.ctt1c5chhf
Metaphysics and Phenomenology: from:
Religion: Beyond a Concept
Author(s) Marion Jean-Luc
Abstract: The question of God certainly does not begin with metaphysics. But it seems—or at least it managed to appear—that, since metaphysics was coming to an end, being completed, and disappearing, the question of God was also coming to a close. Throughout the past century, everything happened as if the question of God would have to make common cause, whether positively or negatively, with the destiny of metaphysics. Everything also happened as if, in order to keep the question of God open so as to permit a “rational worship” of him (Rom. 12:1), it was absolutely necessary to stick
What No One Else Can Do in My Place: from:
Religion: Beyond a Concept
Author(s) Smith Michael B.
Abstract: EMMANUEL LEVINAS: Well, you don’t claim the name
philosopherthe way you do a profession. To hear someone say “I’m a philosopher” or “I’m a poet” always shocks me. It’s not my style. In the wordphilosophythere is already the impossibility of possessing wisdom; it already implies taking a step back before the word of the wise man. The philosopher is a person who loves wisdom. It is the beginning of an interest in certain questions, certain books.
Inheriting the Wound: from:
Religion: Beyond a Concept
Author(s) Szafraniec Asja
Abstract: The question of the function of this commitment is especially urgent, since Cavell,
An Alternative View of Christianity: from:
Religion: Beyond a Concept
Author(s) Molendijk Arie L.
Abstract: “Despite the efforts of doubters, sceptics and adversaries, the most influential general account of religion in modern Europe, and in the modern world, remains the theory of secularisation.”¹ Notwithstanding its obvious shortcomings, secularization is still the reigning paradigm when the fate of religion in modernity is discussed. This raises the question of why secularization theory is so persistent. The foremost answer is that it is the master narrative by which many of us have learned to perceive religion in the modern world, the paradigm that shapes our view of religion. Moreover, it fits in all too well with the very
“Religion” in Public Debates: from:
Religion: Beyond a Concept
Author(s) Drees Willem B.
Abstract: A question central to this volume is “What is religion?” In this essay I want to focus on a related question, namely: “Who is to say what religion is?” That is, who defines what is to be considered as fitting the concept “religion”? I also think it useful to consider a related question: “What purposes are served by using the concept in a particular way?” I’ll discuss this in two steps. The first section will deal with the question “What is religion?” as an academic question. However, I hope to make clear that the academic question, as a quest for
Religious Indifference: from:
Religion: Beyond a Concept
Author(s) Pranger M. B.
Abstract: More often than not, we can read as nonreligious written and visual medieval sources that at first sight seem replete with religion, specifi-cally, Christianity. How can this be so? If we want to avoid the anachronistic opposition between religious and nonreligious, we could rephrase this question: Why does the religious element often manifest itself as intrinsically indifferent?¹ Not only does this “indifference” apply to the obvious cases of logic and semantics, and, more generally, to scholastic sources, it also underlies texts that are thoroughly devout. Whether we are dealing with the logics of Abelard, Ockham, or Buridan, or with Thomas
Neutralizing Religion; or, What Is the Opposite of “Faith-based”? from:
Religion: Beyond a Concept
Author(s) Sullivan Winnifred Fallers
Abstract: The Center for Studies in Criminal Justice at the University of Chicago Law School held a two-day conference in May 2001 entitled “Faith-Based Initiatives and Urban Policy.”¹ The principal focus of the conference was the then relatively new use of private “faith-based” social service agencies in addressing the needs of the urban poor. Could churches replace or supplement government agencies by delivering social services in a more effective manner? Speakers and participants were largely expert in sociology or criminal justice. None were in religious studies, however loosely defined. From time to time, the question would surface as to exactly what
Is Liberalism a Religion? from:
Religion: Beyond a Concept
Author(s) Warner Michael
Abstract: I have no interest in answering the question of my title. For most people the obvious answer would be “no.” For Stanley Fish, among others, the answer is “yes.” Dissatisfied with the terms on both sides, I wish to analyze the question itself and the conditions under which it has come to seem meaningful. The point is not to single out Fish, since his basic claim is one that has wide currency, especially in conservative legal circles and among Christian critics of secular law, from Michael McConell and Stephen Carter to Stanley Hauerwas. Nor is it to defend liberal secularism.
Can Television Mediate Religious Experience? from:
Religion: Beyond a Concept
Author(s) Zito Angela
Abstract: American prime-time television has recently seen a number of programs that deal with spiritual issues from various perspectives.¹ These wildly successful primetime dramas have included the much-older
Highway to Heavenand its successorTouched by an Angel(both featuring angels on earthly missions among ordinary people),Buffy, the Vampire Slayer, popular among young people for its heroine who secretly fights against evil spirits, and science-fiction shows likeThe X-files, which had the FBI investigating strange phenomena from alien spaceships to extrasensory perception.² These shows raise interesting questions about “theology and its publics” in the U. S. context. What form does
Religion and the Time of Creation: from:
Religion: Beyond a Concept
Author(s) Carlson Thomas A.
Abstract: The question of “religion” today often seems most urgent wherever the “human” in its “life” or “nature” appears to grow unstable conceptually and/or to fall under threat existentially. Such instability and threat come into play very notably in the context of recent scientific and technological developments where any number of categories long operative in conceptions of the human—intelligence and agency, birth and death, natural life, and so on—prove increasingly difficult to delimit because open to various forms of manipulation, simulation, or transformation. In reading the daily newspaper in the United States, for example, one quickly gets the sense
Book Title: Religion: Beyond a Concept- Publisher: Fordham University Press
Author(s): de VRIES HENT
Abstract: What do we talk about when we talk about religion? Is it an array of empirical facts about historical human civilizations? Or is religion what is in essence unpredictable-perhaps the very emergence of the new? In what ways are the legacies of religion-its powers, words, things, and gestures-reconfiguring themselves as the elementary forms of life in the twenty-first century?Given the Latin roots of the word religion and its historical Christian uses, what sense, if any, does it make to talk about religionin other traditions? Where might we look for common elements that would enable us to do so? Has religion as an overarching concept lost all its currency, or does it ineluctably return-sometimes in unexpected ways-the moment we attempt to do without it? This book explores the difficulties and double binds that arise when we ask What is religion? Offering a marvelously rich and diverse array of perspectives, it begins the task of rethinking religionand religious studiesin a contemporary world. Opening essays on the question What is religion?are followed by clusters exploring the relationships among religion, theology, and philosophy and the links between religion, politics, and law. Pedagogy is the focus of the following section. Religion is then examined in particular contexts, from classical times to the present Pentacostal revival, leading into an especially rich set of essays on religion, materiality, and mediatization. The final section grapples with the ever-changing forms that religionis taking, such as spirituality movements and responses to the ecological crisis.Featuring the work of leading scholars from a wide array of disciplines, traditions, and cultures, Religion: Beyond a Concept will help set the agenda for religious studies for years to come. It is the first of five volumes in a collection entitled The Future of the Religious Past, the fruit of a major international research initiative funded by the Netherlands Organization for Scientific Research.
Link: http://www.jstor.org/stable/j.ctt1c5chhf
Metaphysics and Phenomenology: from:
Religion: Beyond a Concept
Author(s) Marion Jean-Luc
Abstract: The question of God certainly does not begin with metaphysics. But it seems—or at least it managed to appear—that, since metaphysics was coming to an end, being completed, and disappearing, the question of God was also coming to a close. Throughout the past century, everything happened as if the question of God would have to make common cause, whether positively or negatively, with the destiny of metaphysics. Everything also happened as if, in order to keep the question of God open so as to permit a “rational worship” of him (Rom. 12:1), it was absolutely necessary to stick
What No One Else Can Do in My Place: from:
Religion: Beyond a Concept
Author(s) Smith Michael B.
Abstract: EMMANUEL LEVINAS: Well, you don’t claim the name
philosopherthe way you do a profession. To hear someone say “I’m a philosopher” or “I’m a poet” always shocks me. It’s not my style. In the wordphilosophythere is already the impossibility of possessing wisdom; it already implies taking a step back before the word of the wise man. The philosopher is a person who loves wisdom. It is the beginning of an interest in certain questions, certain books.
Inheriting the Wound: from:
Religion: Beyond a Concept
Author(s) Szafraniec Asja
Abstract: The question of the function of this commitment is especially urgent, since Cavell,
An Alternative View of Christianity: from:
Religion: Beyond a Concept
Author(s) Molendijk Arie L.
Abstract: “Despite the efforts of doubters, sceptics and adversaries, the most influential general account of religion in modern Europe, and in the modern world, remains the theory of secularisation.”¹ Notwithstanding its obvious shortcomings, secularization is still the reigning paradigm when the fate of religion in modernity is discussed. This raises the question of why secularization theory is so persistent. The foremost answer is that it is the master narrative by which many of us have learned to perceive religion in the modern world, the paradigm that shapes our view of religion. Moreover, it fits in all too well with the very
“Religion” in Public Debates: from:
Religion: Beyond a Concept
Author(s) Drees Willem B.
Abstract: A question central to this volume is “What is religion?” In this essay I want to focus on a related question, namely: “Who is to say what religion is?” That is, who defines what is to be considered as fitting the concept “religion”? I also think it useful to consider a related question: “What purposes are served by using the concept in a particular way?” I’ll discuss this in two steps. The first section will deal with the question “What is religion?” as an academic question. However, I hope to make clear that the academic question, as a quest for
Religious Indifference: from:
Religion: Beyond a Concept
Author(s) Pranger M. B.
Abstract: More often than not, we can read as nonreligious written and visual medieval sources that at first sight seem replete with religion, specifi-cally, Christianity. How can this be so? If we want to avoid the anachronistic opposition between religious and nonreligious, we could rephrase this question: Why does the religious element often manifest itself as intrinsically indifferent?¹ Not only does this “indifference” apply to the obvious cases of logic and semantics, and, more generally, to scholastic sources, it also underlies texts that are thoroughly devout. Whether we are dealing with the logics of Abelard, Ockham, or Buridan, or with Thomas
Neutralizing Religion; or, What Is the Opposite of “Faith-based”? from:
Religion: Beyond a Concept
Author(s) Sullivan Winnifred Fallers
Abstract: The Center for Studies in Criminal Justice at the University of Chicago Law School held a two-day conference in May 2001 entitled “Faith-Based Initiatives and Urban Policy.”¹ The principal focus of the conference was the then relatively new use of private “faith-based” social service agencies in addressing the needs of the urban poor. Could churches replace or supplement government agencies by delivering social services in a more effective manner? Speakers and participants were largely expert in sociology or criminal justice. None were in religious studies, however loosely defined. From time to time, the question would surface as to exactly what
Is Liberalism a Religion? from:
Religion: Beyond a Concept
Author(s) Warner Michael
Abstract: I have no interest in answering the question of my title. For most people the obvious answer would be “no.” For Stanley Fish, among others, the answer is “yes.” Dissatisfied with the terms on both sides, I wish to analyze the question itself and the conditions under which it has come to seem meaningful. The point is not to single out Fish, since his basic claim is one that has wide currency, especially in conservative legal circles and among Christian critics of secular law, from Michael McConell and Stephen Carter to Stanley Hauerwas. Nor is it to defend liberal secularism.
Can Television Mediate Religious Experience? from:
Religion: Beyond a Concept
Author(s) Zito Angela
Abstract: American prime-time television has recently seen a number of programs that deal with spiritual issues from various perspectives.¹ These wildly successful primetime dramas have included the much-older
Highway to Heavenand its successorTouched by an Angel(both featuring angels on earthly missions among ordinary people),Buffy, the Vampire Slayer, popular among young people for its heroine who secretly fights against evil spirits, and science-fiction shows likeThe X-files, which had the FBI investigating strange phenomena from alien spaceships to extrasensory perception.² These shows raise interesting questions about “theology and its publics” in the U. S. context. What form does
Religion and the Time of Creation: from:
Religion: Beyond a Concept
Author(s) Carlson Thomas A.
Abstract: The question of “religion” today often seems most urgent wherever the “human” in its “life” or “nature” appears to grow unstable conceptually and/or to fall under threat existentially. Such instability and threat come into play very notably in the context of recent scientific and technological developments where any number of categories long operative in conceptions of the human—intelligence and agency, birth and death, natural life, and so on—prove increasingly difficult to delimit because open to various forms of manipulation, simulation, or transformation. In reading the daily newspaper in the United States, for example, one quickly gets the sense
CHAPTER EIGHT Re: from:
Death's Following: Mediocrity, Dirtiness, Adulthood, Literature
Abstract: On February 29, 1960, when I was exactly, by way of a rare half-birthday, eight-and-a-half, my father, Gerald Limon, was finally killed by an aneurysm, not yet thirty-nine. He had fainted in his car outside his factory, had improved daily for about a week, and died. Family policy, pretty strictly adhered to, was never to discuss him, either his life or death, again. Some time after his death, maybe a month or two, my mother asked me if I had any questions about it. None came to mind. She thought perhaps I had worried that I might die in the
Book Title: Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man- Publisher: Fordham University Press
Author(s): Newmark Kevin
Abstract: What is it about irony--as an object of serious philosophical reflection and a literary technique of considerable elasticity--that makes it an occasion for endless critical debate? This book responds to this question by focusing on several key moments in German Romanticism and its afterlife in twentieth-century French thought and writing. It includes chapters on Friedrich Schlegel, Soren Kierkegaard, Friedrich Nietzsche, Thomas Mann, Jean Paulhan, Maurice Blanchot, Jacques Derrida, and Paul de Man. A coda traces the way unresolved tensions inherited from Romanticism resurface in a novelist like J. M. Coetzee. But this book is neither a historical nor a thematic study of irony. To the degree that irony initiates a deflection of meaning, it also entails a divergence from historical and thematic models of understanding. The book therefore aims to respect irony's digressive force by allowing it to emerge from questions that sometimes have little or nothing to do with the ostensible topic of irony. For if irony is the possibility that whatever is being said does not coincide fully with whatever is being meant, then there is no guarantee that the most legitimate approach to the problem would proceed directly to those places where "irony" is named, described, or presumed to reside. Rather than providing a history of irony, then, this book examines particular occasions of ironic disruption. It thus offers an alternative model for conceiving of historical occurrences and their potential for acquiring meaning.
Link: http://www.jstor.org/stable/j.ctt1c5cht3
ONE Friedrich Schlegel and the Myth of Irony from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: The peculiar status of irony within the literary and philosophical tradition is perhaps best illustrated by the vexing questions that always hover over its founder and chief exemplar, Socrates. Was Socrates a model pedagogue or a seducer and corrupter of innocent youth? Was his method of rigorous ignorance a path leading to negative knowledge or an abyssal spiraling of rhetorical tricks? Was his stubborn insistence on interpersonal questioning and dialogue a form of urbanity or the egotistical undermining of any genuinely sociopolitical form of community? Was his death sentence an unacknowledged confession of moral and intellectual bankruptcy in Greece or
TWO Taking Kierkegaard Apart: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: The basic crux of a reading of Kierkegaard remains the same today as it was when he was fi rst being widely read and discussed in Europe during the early twentieth century: how to understand his theory and technique of indirect communication. It is only by neglecting the centrifugal force exerted by this question on his entire
oeuvrethat it is possible to underestimate or misconstrue the importance of Kierkegaard’s place in the current scene of critical intellectual debate. The issue is not so much to historicize the question and then attempt to choose sides between all the different “Kierkegaards”
FIVE Fear and Trembling: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: Just how serious was Socrates when he claimed to know nothing? “When Socrates said that he was without knowledge [uvidende],” Kierkegaard writes, summing up his treatment of Socratic irony near the end of his thesis, “he nevertheless did know something, for he knew about his ignorance [Uvidenhed]; on the other hand, however, this knowledge [Viden] was not a knowledge of something.”¹ At stake, as always for Kierkegaard, is therefore the degree to which the negativity of irony—its own nothingness—is serious; is to be, or can be, taken in earnest. And wherever the knowledge in question is one that
SIX Signs of the Times: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: When it comes to the state of the university, the current situation seems fraught with uncertainties for the future. Today, perhaps more than ever, there is a sense of crisis in and around the academy, especially concerning the humanities. Most recently, of course, the crisis has been cast in predominantly financial terms, but the financial component of the issue goes hand-inhand with a crisis of values that has been with us for at least the past quarter century if not more. The “value” of a degree in the humanities will of course be subject to particularly acute questioning whenever the
EIGHT Terrible Flowers: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: How is literature possible? The question is actually the title of an essay written by Maurice Blanchot, which is itself a response to a most enigmatic book by the French editor, critic, writer, and literary theoretician Jean Paulhan, called
Les Fleurs de Tarbes, ou, La Terreur dans les lettres (The Flowers of Tarbes, or, The Terror in Literature).¹ In what way, exactly, does Paulhan’sThe Flowers of Tarbesask about the possibility of literature? Can the question of rhetorical fl owers, that is, the question of whether and how literature is possible, be asked without its having immediate and far-reaching
NINE On Parole: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: Nothing could be simpler, or so it might seem, than to know what it means to take someone at their word. But when that someone is a writer, and that writer is named Maurice Blanchot, then the question of his giving us his word, or of our taking him at his word, can become a source of genuine anguish, if not outright despair. “Reading is anguish,” Blanchot wrote, “and this is because any text, however important, or amusing, or interesting it may be (and all the more so that it gives that impression), is empty—at bottom it does not
ELEVEN Bewildering: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: It is no easy task to determine the proper place of the “political” within the writings of Paul de Man. The difficulties inherent in the question stem not so much from the absence of references to history and politics in his writing—on the contrary; it is a rare text by de Man that does not mention law, politics, economics, social unrest, war, or revolution. The problem arises instead from the way such references can become intelligible only in the context of analyses that are themselves not in the first place either historical or political. What one does not find
Coda: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: What is the relationship between freedom and knowledge? Is it possible to be free without knowing it? Alternatively, is there something about knowledge and its conditions of possibility that imposes exacting limits upon the concept and experience of freedom? These are among the questions that emerge from reading J. M. Coetzee’s strangely disturbing novel
Disgrace.¹ They have to “emerge” from a reading because they are not there at the beginning. Or, rather, the questions are there from the start, but in the unacknowledged and displaced mode of answers, of presupposed “solutions” for problems that no longer seem of direct concern
Book Title: Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man- Publisher: Fordham University Press
Author(s): Newmark Kevin
Abstract: What is it about irony--as an object of serious philosophical reflection and a literary technique of considerable elasticity--that makes it an occasion for endless critical debate? This book responds to this question by focusing on several key moments in German Romanticism and its afterlife in twentieth-century French thought and writing. It includes chapters on Friedrich Schlegel, Soren Kierkegaard, Friedrich Nietzsche, Thomas Mann, Jean Paulhan, Maurice Blanchot, Jacques Derrida, and Paul de Man. A coda traces the way unresolved tensions inherited from Romanticism resurface in a novelist like J. M. Coetzee. But this book is neither a historical nor a thematic study of irony. To the degree that irony initiates a deflection of meaning, it also entails a divergence from historical and thematic models of understanding. The book therefore aims to respect irony's digressive force by allowing it to emerge from questions that sometimes have little or nothing to do with the ostensible topic of irony. For if irony is the possibility that whatever is being said does not coincide fully with whatever is being meant, then there is no guarantee that the most legitimate approach to the problem would proceed directly to those places where "irony" is named, described, or presumed to reside. Rather than providing a history of irony, then, this book examines particular occasions of ironic disruption. It thus offers an alternative model for conceiving of historical occurrences and their potential for acquiring meaning.
Link: http://www.jstor.org/stable/j.ctt1c5cht3
ONE Friedrich Schlegel and the Myth of Irony from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: The peculiar status of irony within the literary and philosophical tradition is perhaps best illustrated by the vexing questions that always hover over its founder and chief exemplar, Socrates. Was Socrates a model pedagogue or a seducer and corrupter of innocent youth? Was his method of rigorous ignorance a path leading to negative knowledge or an abyssal spiraling of rhetorical tricks? Was his stubborn insistence on interpersonal questioning and dialogue a form of urbanity or the egotistical undermining of any genuinely sociopolitical form of community? Was his death sentence an unacknowledged confession of moral and intellectual bankruptcy in Greece or
TWO Taking Kierkegaard Apart: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: The basic crux of a reading of Kierkegaard remains the same today as it was when he was fi rst being widely read and discussed in Europe during the early twentieth century: how to understand his theory and technique of indirect communication. It is only by neglecting the centrifugal force exerted by this question on his entire
oeuvrethat it is possible to underestimate or misconstrue the importance of Kierkegaard’s place in the current scene of critical intellectual debate. The issue is not so much to historicize the question and then attempt to choose sides between all the different “Kierkegaards”
FIVE Fear and Trembling: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: Just how serious was Socrates when he claimed to know nothing? “When Socrates said that he was without knowledge [uvidende],” Kierkegaard writes, summing up his treatment of Socratic irony near the end of his thesis, “he nevertheless did know something, for he knew about his ignorance [Uvidenhed]; on the other hand, however, this knowledge [Viden] was not a knowledge of something.”¹ At stake, as always for Kierkegaard, is therefore the degree to which the negativity of irony—its own nothingness—is serious; is to be, or can be, taken in earnest. And wherever the knowledge in question is one that
SIX Signs of the Times: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: When it comes to the state of the university, the current situation seems fraught with uncertainties for the future. Today, perhaps more than ever, there is a sense of crisis in and around the academy, especially concerning the humanities. Most recently, of course, the crisis has been cast in predominantly financial terms, but the financial component of the issue goes hand-inhand with a crisis of values that has been with us for at least the past quarter century if not more. The “value” of a degree in the humanities will of course be subject to particularly acute questioning whenever the
EIGHT Terrible Flowers: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: How is literature possible? The question is actually the title of an essay written by Maurice Blanchot, which is itself a response to a most enigmatic book by the French editor, critic, writer, and literary theoretician Jean Paulhan, called
Les Fleurs de Tarbes, ou, La Terreur dans les lettres (The Flowers of Tarbes, or, The Terror in Literature).¹ In what way, exactly, does Paulhan’sThe Flowers of Tarbesask about the possibility of literature? Can the question of rhetorical fl owers, that is, the question of whether and how literature is possible, be asked without its having immediate and far-reaching
NINE On Parole: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: Nothing could be simpler, or so it might seem, than to know what it means to take someone at their word. But when that someone is a writer, and that writer is named Maurice Blanchot, then the question of his giving us his word, or of our taking him at his word, can become a source of genuine anguish, if not outright despair. “Reading is anguish,” Blanchot wrote, “and this is because any text, however important, or amusing, or interesting it may be (and all the more so that it gives that impression), is empty—at bottom it does not
ELEVEN Bewildering: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: It is no easy task to determine the proper place of the “political” within the writings of Paul de Man. The difficulties inherent in the question stem not so much from the absence of references to history and politics in his writing—on the contrary; it is a rare text by de Man that does not mention law, politics, economics, social unrest, war, or revolution. The problem arises instead from the way such references can become intelligible only in the context of analyses that are themselves not in the first place either historical or political. What one does not find
Coda: from:
Irony on Occasion: From Schlegel and Kierkegaard to Derrida and de Man
Abstract: What is the relationship between freedom and knowledge? Is it possible to be free without knowing it? Alternatively, is there something about knowledge and its conditions of possibility that imposes exacting limits upon the concept and experience of freedom? These are among the questions that emerge from reading J. M. Coetzee’s strangely disturbing novel
Disgrace.¹ They have to “emerge” from a reading because they are not there at the beginning. Or, rather, the questions are there from the start, but in the unacknowledged and displaced mode of answers, of presupposed “solutions” for problems that no longer seem of direct concern
1 The Wager of Carnal Hermeneutics from:
Carnal Hermeneutics
Author(s) KEARNEY RICHARD
Abstract: What is the sense of sense? How do we read between the lines of skin and flesh? How do we interpret the world with our bodily senses, and especially those long neglected in Western philosophy—taste and touch? How, in other words, do we discern the world
asthis or that,ashospitable or hostile, as attractive or repulsive,astasty or tasteless, as living or dying? These are key questions of carnal hermeneutics.
6 Incarnation and the Problem of Touch from:
Carnal Hermeneutics
Author(s) HENRY MICHEL
Abstract: Incarnation, in the first place, refers to the condition of a being who possesses a body or, more precisely, a flesh. Are the body and the flesh thus the same thing? Like every fundamental question, the question of the body—or of the flesh—points back to a phenomenological foundation on the basis of which it can be elucidated. A phenomenological foundation should be understood as a pure appearing that is presupposed by everything else that appears to us. This pure appearing must appear first in order for anything else to appear and to be shown to us. Phenomenology is
1 The Wager of Carnal Hermeneutics from:
Carnal Hermeneutics
Author(s) KEARNEY RICHARD
Abstract: What is the sense of sense? How do we read between the lines of skin and flesh? How do we interpret the world with our bodily senses, and especially those long neglected in Western philosophy—taste and touch? How, in other words, do we discern the world
asthis or that,ashospitable or hostile, as attractive or repulsive,astasty or tasteless, as living or dying? These are key questions of carnal hermeneutics.
6 Incarnation and the Problem of Touch from:
Carnal Hermeneutics
Author(s) HENRY MICHEL
Abstract: Incarnation, in the first place, refers to the condition of a being who possesses a body or, more precisely, a flesh. Are the body and the flesh thus the same thing? Like every fundamental question, the question of the body—or of the flesh—points back to a phenomenological foundation on the basis of which it can be elucidated. A phenomenological foundation should be understood as a pure appearing that is presupposed by everything else that appears to us. This pure appearing must appear first in order for anything else to appear and to be shown to us. Phenomenology is
1 The Wager of Carnal Hermeneutics from:
Carnal Hermeneutics
Author(s) KEARNEY RICHARD
Abstract: What is the sense of sense? How do we read between the lines of skin and flesh? How do we interpret the world with our bodily senses, and especially those long neglected in Western philosophy—taste and touch? How, in other words, do we discern the world
asthis or that,ashospitable or hostile, as attractive or repulsive,astasty or tasteless, as living or dying? These are key questions of carnal hermeneutics.
6 Incarnation and the Problem of Touch from:
Carnal Hermeneutics
Author(s) HENRY MICHEL
Abstract: Incarnation, in the first place, refers to the condition of a being who possesses a body or, more precisely, a flesh. Are the body and the flesh thus the same thing? Like every fundamental question, the question of the body—or of the flesh—points back to a phenomenological foundation on the basis of which it can be elucidated. A phenomenological foundation should be understood as a pure appearing that is presupposed by everything else that appears to us. This pure appearing must appear first in order for anything else to appear and to be shown to us. Phenomenology is
Book Title: Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy- Publisher: Fordham University Press
Author(s): Nancy Jean-Luc
Abstract: One of the most complicated and ambiguous tendencies in contemporary western societies is the phenomenon referred to as the turn to religion.In philosophy, one of the most original thinkers critically questioning this turnis Jean-Luc Nancy. Re-treating Religion is the first volume to analyze his long-term project The Deconstruction of Christianity,especially his major statement of it in Dis-Enclosure.Nancy conceives monotheistic religion and secularization not as opposite worldviews that succeed each other in time but rather as springing from the same history. This history consists in a paradoxical tendency to contest one's own foundations-whether God, truth, origin, humanity, or rationality-as well as to found itself on the void of this contestation. Nancy calls this unique combination of self-contestation and self-foundation the self-deconstructionof the Western world.The book includes discussion with Nancy himself, who contributes a substantial Preambleand a concluding dialogue with the volume editors. The contributions follow Nancy in tracing the complexities of Western culture back to the persistent legacy of monotheism, in order to illuminate the tensions and uncertainties we face in the twenty-first century.
Link: http://www.jstor.org/stable/j.ctt1c5cjjf
The Excess of Reason and the Return of Religion: from:
Re-treating Religion: Deconstructing Christianity with Jean-Luc Nancy
Author(s) Peek Ron
Abstract: If not, then what is our concern? Nancy provides an answer by referring to Kant’s
Religion Within the Boundaries of Mere Reason: “It is, however, a question of opening mere reason up to the limitlessness that constitutes its truth” (D1/9). Whereas for
Book Title: Words of Life: New Theological Turns in French Phenomenology- Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Words of Life is the sequel and companion to Phenomenology and the Theological Turn,edited by Dominique Janicaud, Jean-Francois Courtine, Jean-Louis Chrtien, Michel Henry, Jean-Luc Marion, and Paul Ricoeur. In that volume, Janicaud accuses Levinas, Henry, Marion, and Chrtien of veeringfrom phenomenological neutrality to a theologically inflected phenomenology. By contrast, the contributors to this collection interrogate whether phenomenology's proper starting point is agnostic or atheistic. Many hold the view that phenomenology after the theological turn may very well be true both to itself and to the phenomenological things themselves.In one way or another, all of these essays contend with the limits and expectations of phenomenology. As such, they are all concerned with what counts as properphenomenology and even the very structure of phenomenology. None of them, however, is limited to such questions. Indeed, the rich tapestry that they weave tells us much about human experience. Themes such as faith, hope, love, grace, the gift, the sacraments, the words of Christ, suffering, joy, life, the call, touch, listening, wounding, and humility are woven throughout the various meditations in this volume. The contributors use striking examples to illuminate the structure and limits of phenomenology and, in turn, phenomenology serves to clarify those very examples. Thus practice clarifies theory and theory clarifies practice, resulting in new theological turns and new life for phenomenology. The volume showcases the work of both senior and junior scholars, including Jean-Luc Marion, Jean-Yves Lacoste, Kevin Hart, Anthony J. Steinbock, Jeffrey Bloechl, Jeffrey L. Kosky, Clayton Crockett, Brian Treanor, and Christina Gschwandtner-as well as the editors themselves.
Link: http://www.jstor.org/stable/j.ctt1c5cjph
The Phenomenality of the Sacrament—Being and Givenness from:
Words of Life: New Theological Turns in French Phenomenology
Author(s) Benson Bruce Ellis
Abstract: The question of the sacrament—or, more precisely, that of the sacramentality of the sacrament—undoubtedly first arises concerning theology. If one admits, at least as a formal point of departure for it one of its normative definitions, one will say with the
Decree of the Eucharistof the Council of Trent: “Indeed the holy Eucharist shares in common with the other sacraments that it is a symbol of a sacred thing and the visible form of an invisible grace.”¹ Starting from the Eucharist, one must pose and then formulate the connection between the sacramental symbol and that to which
The Call of Grace: from:
Words of Life: New Theological Turns in French Phenomenology
Author(s) DAVIS JOSHUA
Abstract: This essay investigates the theological issues associated with the so-called theological turn in French phenomenology.¹ The burden of the inquiry is threefold: to question the terms of the debate as elaborated by Dominique Janicaud; to suggest a possible reason for the stalemate in the debate that has developed in response to those terms; and to present a more
theologicallyattentive perspective that can overcome this deadlock from within specifically phenomenological strictures. The claim will be advanced that Christian radical phenomenology tacitly and illicitly deploys the theological categories of grace and the supernatural, leading to unwarranted claims about manifestation that occlude
1 Considering Contemporary Selves: from:
Dietrich Bonhoeffer and the Ethical Self
Abstract: Bonhoeffer’s account of the ethical self has become even more apropos with the onset of “postmodernity.” While this term is perhaps too disputed to be helpful, it heralds increased skepticism regarding the concept of selfhood. Important for the Christian theologian is the question of how God impacts the self. Two texts of particular relevance to this proposed consideration of theological selfhood stand out. They provide tools for considering the concept of an ethically oriented self. Specifically, these texts present the concept of ethical selfhood not as the fruit of reflection on oneself, but as engagement with an “other” who encounters
1 Considering Contemporary Selves: from:
Dietrich Bonhoeffer and the Ethical Self
Abstract: Bonhoeffer’s account of the ethical self has become even more apropos with the onset of “postmodernity.” While this term is perhaps too disputed to be helpful, it heralds increased skepticism regarding the concept of selfhood. Important for the Christian theologian is the question of how God impacts the self. Two texts of particular relevance to this proposed consideration of theological selfhood stand out. They provide tools for considering the concept of an ethically oriented self. Specifically, these texts present the concept of ethical selfhood not as the fruit of reflection on oneself, but as engagement with an “other” who encounters
Series Foreword from:
Insights from Performance Criticism
Author(s) Powell Mark Allan
Abstract: The question can arise from a simple desire for information, or the concern may be one of context or relevance: What
didthis mean to its original audience? Whatdoesit mean for us today?
Book Title: Ascent into Heaven in Luke-Acts-New Explorations of Luke's Narrative Hinge
Publisher: Augsburg Fortress
Author(s): Pao David W.
Abstract: In comparison with other aspects of Jesus’ life and ministry, his ascent into heaven has often been overlooked within the history of the church. However, considering its placement at the end of the Gospel and the beginning of Acts—the only narrative depictions of the event in the New Testament—the importance of Jesus’ ascent into heaven is undeniable for Luke’s two-volume work. While select studies have focused on particular aspects of these accounts for Luke’s story, the importance of the ascension calls for renewed attention to the narratological and theological significance of these accounts within their historical and literary contexts. In this volume, leading scholars discuss the ascension narratives within the ancient contexts of biblical, Second Temple Jewish, and Greco-Roman literature; the literary contours of Luke-Acts; and questions of historical and theological significance in the wider milieu of New Testament theology and early Christian historiography. The volume sets out new positions and directions for the next generations of interpreters regarding one of the most important and unique elements of the Lukan writings.
Link: http://www.jstor.org/stable/j.ctt1c84g9z
2 Jesus’s Ascension through Old Testament Narrative Traditions from:
Ascent into Heaven in Luke-Acts
Author(s) Walton Steve
Abstract: Jesus is not the first to travel to heaven in the Jewish scriptures, nor in the wider Jewish tradition,¹ to say nothing of Graeco-Roman traditions.² The question that naturally arises is to what extent, if at all, these earlier traditions have influenced Luke’s telling of the ascension of Jesus. This essay focuses on two key narrative traditions from the Old Testament (OT) of people travelling to heaven, namely, Elijah (2 Kgs 2:1–18) and, much more briefly, Enoch (Gen 5:24). We shall review these traditions and consider how far their language and themes are echoed in Luke’s accounts of Jesus’s
8 The Ascension and Spatial Theory from:
Ascent into Heaven in Luke-Acts
Author(s) Sleeman Matthew
Abstract: The question came to me, in more ways than one, out of the blue. It was posed by the late Carl Baron, then Senior Tutor at St. Catharine’s College, Cambridge. I was applying to read geography as an undergraduate and, in addition to a subject-specific interview, all candidates underwent a general interview with the Senior Tutor. Unwittingly or otherwise, spurred perhaps by an eighteen-year-old’s eagerly evangelical responses on an application form, Dr. Baron became the first person to help me link spatial theory and the ascension.
11 What Is This Conversation You Are Holding? from:
Ascent into Heaven in Luke-Acts
Author(s) Farrow Douglas
Abstract: When Jesus laid his footsteps alongside those of the two disciples on the road to Emmaus, he enquired of them, “What is this conversation you are holding with each other as you walk?” As one invited to join the present coterie of biblical scholars long enough to offer a brief theological postscript, I want to put the same question.
Book Title: On the Anarchy of Poetry and Philosophy-A Guide for the Unruly
Publisher: Fordham University Press
Author(s): BRUNS GERALD L.
Abstract: Marcel Duchamp once asked whether it is possible to make something that is not a work of art. This question returns over and over in modernist culture, where there are no longer any authoritative criteria for what can be identified (or excluded) as a work of art. As William Carlos Williams says, A poem can be made of anything,even newspaper clippings.At this point, art turns into philosophy, all art is now conceptual art, and the manifesto becomes the distinctive genre of modernism. This book takes seriously this transformation of art into philosophy, focusing upon the systematic interest that so many European philosophers take in modernism. Among the philosophers Gerald Bruns discusses are Theodor W. Adorno, Maurice Blanchot, Arthur Danto, Stanley Cavell, Hans-Georg Gadamer, Michel Foucault, Gilles Deleuze and Felix Guattari, Jacques Derrida, Jean-Franois Lyotard, Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Emmanuel Levinas.As Bruns demonstrates, the difficulty of much modern and contemporary poetry can be summarized in the idea that a poem is made of words, not of any of the things that we use words to produce: meanings, concepts, propositions, narratives, or expressions of feeling. Many modernist poets have argued that in poetry language is no longer a form of mediation but a reality to be explored and experienced in its own right. But what sort of experience, philosophically, might this be? The problem of the materiality or hermetic character of poetic language inevitably leads to questions of how philosophy itself is to be written and what sort of communitydefines the work of art-or, for that matter, the work of philosophy.In this provocative study, Bruns answers that the culture of modernism is a kind of anarchist community, where the work of art is apt to be as much an event or experience-or, indeed, an alternative form of life-as a formal object. In modern writing, philosophy and poetry fold into one another. In this book, Bruns helps us to see how.
Link: http://www.jstor.org/stable/j.ctt1c84gmm
5 Francis Ponge on the Rue de la Chaussée d’Antin from:
On the Anarchy of Poetry and Philosophy
Abstract: Artspace. What becomes of things in art? This is still the question of questions in aesthetic theory, which has understood from the beginning of modernism that the terms “nonrepresentational,” “nonmimetic,” or “abstract,” however much they may capture something of what the experience of nontraditional works of art is like, have little application to twentieth-century art and literature. Modern art is filled with things. A cubist collage is made of real newspaper clippings, and so is a poem by William Carlos Williams. The method of modern poetry is, manifestly, “quotation, commentary, pastische,” as if the poem had become a space for
7 Anarchic Temporality: from:
On the Anarchy of Poetry and Philosophy
Abstract: Poetry as Unhappy Consciousness. It is well known that in Maurice Blanchot’s early criticism writing appears to be less a productive activity than a self-reflexive movement. For example, at the outset of “Littérature et la à la mort” (1947– 48) he remarks that literature begins when it becomes a question for itself (PF. 293/WF. 300–301). What sort of question, exactly? Evidently not Jean-Paul Sartre’s “What is literature?’’ which like all “what is . . . ?” questions carries a demand for justification. Inquiring after the nature of a thing is a way of asking why there is such a
8 The Concepts of Art and Poetry in Emmanuel Levinas’s Writings from:
On the Anarchy of Poetry and Philosophy
Abstract: Emmanuel Levinas’s writings are rich in comments and reflections on art, poetry, and the relations between poetry and ethical theory.¹ Of particular importance is the question of language, because there appears to be a kind of symmetry between language as an ethical relation and the language of poetry, both of which expose us to regions of subjectivity or existence on the hither (anarchic) side of cognition and being. The ethical and the poetic are evidently species of saying (
le Dire) in contrast to the propositional character of the said (le Dit), yet neither one is translatable into the other, and
Book Title: Writings on Medicine- Publisher: Fordham University Press
Author(s): Meyers Todd
Abstract: At the time of his death in 1995, Georges Canguilhem was a highly respected historian of science and medicine, whose engagement with questions of normality, the ideologization of scientific thought, and the conceptual history of biology had marked the thought of philosophers such as Michel Foucault, Louis Althusser, Pierre Bourdieu, and Gilles Deleuze. This collection of short, incisive, and highly accessible essays on the major concepts of modern medicine shows Canguilhem at the peak of his use of historical practice for philosophical engagement. In order to elaborate a philosophy of medicine, Canguilhem examines paramount problems such as the definition and uses of health, the decline of the Hippocratic understanding of nature, the experience of disease, the limits of psychology in medicine, myths and realities of therapeutic practices, the difference between cure and healing, the organism's self-regulation, and medical metaphors linking the organism to society. Writings on Medicine is at once an excellent introduction to Canguilhem's work and a forceful, insightful, and accessible engagement with elemental concepts in medicine. The book is certain to leave its imprint on anthropology, history, philosophy, bioethics, and the social studies of medicine.
Link: http://www.jstor.org/stable/j.ctt1c84gs6
FIVE The Problem of Regulation in the Organism and in Society from:
Writings on Medicine
Abstract: I have chosen to treat a problem that, I assure you gentlemen, I have by no means mastered, for it is a question for me, as well. But I have chosen to speak to you of a subject that is not
Book Title: Constellations of a Contemporary Romanticism- Publisher: Fordham University Press
Author(s): McGrath Brian
Abstract: Constellations of a Contemporary Romanticism takes its title and point of departure from Walter Benjamin's concept of the historical constellation, which puts both "contemporary" and "romanticism" in play as period designations and critical paradigms. Featuring fascinating and diverse contributions by an international roster of distinguished scholars working in and out of romanticism--from deconstruction to new historicism, from queer theory to postcolonial studies, from visual culture to biopolitics--this volume makes good on a central tenet of Benjamin's conception of history: These critics "grasp the constellation" into which our "own era has formed with a definite earlier one." Each of these essays approaches romanticism as a decisive and unexpired thought experiment that makes demands on and poses questions for our own time: What is the unlived of a contemporary romanticism? What has romanticism's singular untimeliness bequeathed to futurity? What is romanticism's contemporary "redemption value" for painting and politics, philosophy and film?
Link: http://www.jstor.org/stable/j.ctt1c99996
Here There Is No After (Richter’s History) from:
Constellations of a Contemporary Romanticism
Author(s) Guyer Sara
Abstract: What is contemporary romanticism? What is its time? Its date? These questions—of aesthetics, periodization, legacy, and continuity—are bound up with another question: what does it mean to come after? In some sense the question is one we understand: A comes after B, October follows September. But in some other sense, it is utterly enigmatic, especially when we are talking about something other than a clearly marked point—a place in the alphabet, a calendar—but rather an event whose effects and aftereffects are neither fully known nor fully understood even after we say that it has come to
Book Title: Memory-Histories, Theories, Debates
Publisher: Fordham University Press
Author(s): SCHWARZ BILL
Abstract: Memory has never been closer to us, yet never more difficult to understand. In the more than thirty specially commissioned essays that make up this book, leading scholars survey the histories, the theories, and the faultlines that compose the field of memory research.The volume reconstructs the work of the great philosophical and literary figures of the last two centuries who recast the concept of memory and brought it into the forefront of the modernist and postmodernist imagination-among them, Bergson, Halbwachs, Freud, Proust, Benjamin, Adorno, Derrida, and Deleuze. Drawing on recent advances in the sciences and in the humanities, the contributors address thequestion of how memory works, highlighting transactions between the interiority of subjective memory and the larger fields of public or collective memory.The public, political life of memory is an increasingly urgent issue in the societies we now inhabit, while the category of memory itself seems to become ever more capacious.Asking how we might think about the politics of memory, the closing chapters explore anumber of defining instances in which the troubled phenomenon of memory has entered and reshaped our very conception of what makes and drives the domain of politics. These include issues of slavery, the Soviet experience, the Holocaust, feminism and recovered memory, and memory in post-apartheid South Africa.
Link: http://www.jstor.org/stable/j.ctt1c999bq
4. Bergson on Memory from:
Memory
Author(s) Ansell-Pearson Keith
Abstract: In this chapter on Bergson and memory I shall focus on two key questions that Henri Bergson sought to establish as the foundation for a philosophical treatment of memory. First, what is the relation between past and present? Is it merely a difference in degree, or it possible to locate the difference between them as one of kind? If we can do the latter, what will this reveal about memory? Second, what is the status of the past? Is it something merely psychological, or might it be possible to ascribe an ontological status to it? In other words, what is
19. Ritual and Memory from:
Memory
Author(s) Feuchtwang Stephan
Abstract: The study of ritual has received its greatest elaboration in the work of anthropologists. This chapter, then, will be a discussion of how anthropologists, including psychological anthropologists, say ritual is related to human memory. Let me begin the discussion with the first question a reader may ask: What is ritual?
20. A Long War: from:
Memory
Author(s) Hamilton Paula
Abstract: One of the most difficult theoretical issues confronting the study of memory has been the conceptual problem of group memory and how memories carried by individuals become part of a larger social dynamic. While there has been much debate about descriptive, adjectival terms such as “collective,” “cultural,” “popular,” and “social” memory, terms that are often invoked with noticeable imprecision, less consideration has been given to questions of what social relations make memory public or how we understand the very “publicness” of memory. When we think of
thepublic, orapublic, it isout there, encompassing the notion of being
1 From Controversy to Debate from:
Phenomenology Wide Open: After the French Debate
Abstract: On the one hand, while remaining the target of harsh methodological criticism,¹ phenomenological research has experienced a veritable proliferation which can only encourage the interested scholar to inquire about the various forms of this surprising vitality and to question the reasons for it.
4 Articulations/Disarticulations from:
Phenomenology Wide Open: After the French Debate
Abstract: It is obviously possible to respond negatively to this question and to abandon phenomenology to its historically dated role. This option, however negative as it may be, is both understandable and respectable. That is, as long as this kind of refusal of phenomenology does not schematize the discipline excessively. While not wanting to
1 From Controversy to Debate from:
Phenomenology Wide Open: After the French Debate
Abstract: On the one hand, while remaining the target of harsh methodological criticism,¹ phenomenological research has experienced a veritable proliferation which can only encourage the interested scholar to inquire about the various forms of this surprising vitality and to question the reasons for it.
4 Articulations/Disarticulations from:
Phenomenology Wide Open: After the French Debate
Abstract: It is obviously possible to respond negatively to this question and to abandon phenomenology to its historically dated role. This option, however negative as it may be, is both understandable and respectable. That is, as long as this kind of refusal of phenomenology does not schematize the discipline excessively. While not wanting to
1 From Controversy to Debate from:
Phenomenology Wide Open: After the French Debate
Abstract: On the one hand, while remaining the target of harsh methodological criticism,¹ phenomenological research has experienced a veritable proliferation which can only encourage the interested scholar to inquire about the various forms of this surprising vitality and to question the reasons for it.
4 Articulations/Disarticulations from:
Phenomenology Wide Open: After the French Debate
Abstract: It is obviously possible to respond negatively to this question and to abandon phenomenology to its historically dated role. This option, however negative as it may be, is both understandable and respectable. That is, as long as this kind of refusal of phenomenology does not schematize the discipline excessively. While not wanting to
Book Title: Provocations to Reading: J. Hillis Miller and the Democracy to Come-J. Hillis Miller and the Democracy to Come
Publisher: Fordham University Press
Author(s): Kujundžić Dragan
Abstract: This book is a marker of the state of theorytoday. Its rich array of wideranging essays explores the dimensions and implications of the work of J. Hillis Miller, one of the most eminent literary scholars in America. For nearly half a century, Miller has been known for his close and imaginative engagement with the implications of European philosophical thought and for his passionate advocacy of close reading.Building on this intellectual legacy, the contributors instantiate and extend the practice and ethics of sustained close reading that is Miller's hallmark. The book culminates in a moving piece by Jacques Derrida, Miller's close friend of forty years, who engages Miller's readings of Gerard Manley Hopkins in a historic encounter between French philosophy and American reading practices.A provocation to reading for new generations of students and teachers, these essays offer important resources for grasping the question of language in historical perspective and in contemporary life-a task essential for any democratic future. Barbara Cohen is Director of HumaniTech at the University of California, Irvine. She is co-editor of Material Events: Paul de Man and the Afterlife of Theory. Dragan Kujunzic is Professor of Russian and Comparative Literature and Director of Russian Studies at the University of California, Irvine. Among his publications is The Returns of History: Russian Nietzscheans after Modernity.
Link: http://www.jstor.org/stable/j.ctt1c999h9
CHAPTER 1 “J” Is for Jouissance from:
Provocations to Reading: J. Hillis Miller and the Democracy to Come
Author(s) MacCannell Juliet Flower
Abstract: For me, the most valuable aspect of J. Hillis Miller’s work is his persistent questioning of literary language in the context of a widely ranging philosophical inquiry into the human (and lately the inhuman) conditions in which literature emerges. From his first to his most recent books, we find Miller courageously confronting whatever the mind has thought unfathomable. Indeed, Hillis Miller is one of the few great critics of our time to underscore precisely the
provocativeelement in literature as he unfailingly highlights how literature stirs the mental labor necessary to face whatever threatens to flood the mind and ruin
Book Title: The Heart Has Its Reasons-Towards a Theological Anthropology of the Heart
Publisher: James Clarke & Co
Author(s): Tóth Beáta
Abstract: This book explores a hitherto neglected area of theological anthropology: the unity of human emotionality and rationality embodied in the biblical concept of the heart. While the theological contours of human reason have for long been clearly drawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if the image (also) resides in the body, how does this change one’s view of the theological significance of human affectivity? In what way is our likeness to God realized in the whole of what we are? Can one overcome the traditional dissociation between intellect and affectivity by a renewed theory of love? In conversation with patristic and medieval authors (e.g., Irenaeus, Tertullian, Gregory of Nyssa, Maximus, Aquinas) and in dialogue with more recent interlocutors (Pascal, Ricoeur, Marion, Milbank, John Paul II), this work pursues a novel theological vision of the essential unity of our humanity.
Link: http://www.jstor.org/stable/j.ctt1c999mv
7 Gathering the Threads: from:
The Heart Has Its Reasons
Abstract: What are the theological contours of human emotionality? This has been the guiding question throughout my inquiry. Does theological reflection furnish any graspable points of orientation concerning the significance of the emotions and affectivity besides the clearly formulated tenets it provides concerning the theological role of the intellect? In order to find an appropriate answer, I first had to delineate the context within which the issue can be adequately treated in a theological manner. The cultural historical claim that there is a rupture, a dissociation, between intellect and sensibility, reason and emotion, seems to articulate a deep-seated experience of our
Book Title: The Heart Has Its Reasons-Towards a Theological Anthropology of the Heart
Publisher: James Clarke & Co
Author(s): Tóth Beáta
Abstract: This book explores a hitherto neglected area of theological anthropology: the unity of human emotionality and rationality embodied in the biblical concept of the heart. While the theological contours of human reason have for long been clearly drawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if the image (also) resides in the body, how does this change one’s view of the theological significance of human affectivity? In what way is our likeness to God realized in the whole of what we are? Can one overcome the traditional dissociation between intellect and affectivity by a renewed theory of love? In conversation with patristic and medieval authors (e.g., Irenaeus, Tertullian, Gregory of Nyssa, Maximus, Aquinas) and in dialogue with more recent interlocutors (Pascal, Ricoeur, Marion, Milbank, John Paul II), this work pursues a novel theological vision of the essential unity of our humanity.
Link: http://www.jstor.org/stable/j.ctt1c999mv
7 Gathering the Threads: from:
The Heart Has Its Reasons
Abstract: What are the theological contours of human emotionality? This has been the guiding question throughout my inquiry. Does theological reflection furnish any graspable points of orientation concerning the significance of the emotions and affectivity besides the clearly formulated tenets it provides concerning the theological role of the intellect? In order to find an appropriate answer, I first had to delineate the context within which the issue can be adequately treated in a theological manner. The cultural historical claim that there is a rupture, a dissociation, between intellect and sensibility, reason and emotion, seems to articulate a deep-seated experience of our
Book Title: The Heart Has Its Reasons-Towards a Theological Anthropology of the Heart
Publisher: James Clarke & Co
Author(s): Tóth Beáta
Abstract: This book explores a hitherto neglected area of theological anthropology: the unity of human emotionality and rationality embodied in the biblical concept of the heart. While the theological contours of human reason have for long been clearly drawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if the image (also) resides in the body, how does this change one’s view of the theological significance of human affectivity? In what way is our likeness to God realized in the whole of what we are? Can one overcome the traditional dissociation between intellect and affectivity by a renewed theory of love? In conversation with patristic and medieval authors (e.g., Irenaeus, Tertullian, Gregory of Nyssa, Maximus, Aquinas) and in dialogue with more recent interlocutors (Pascal, Ricoeur, Marion, Milbank, John Paul II), this work pursues a novel theological vision of the essential unity of our humanity.
Link: http://www.jstor.org/stable/j.ctt1c999mv
7 Gathering the Threads: from:
The Heart Has Its Reasons
Abstract: What are the theological contours of human emotionality? This has been the guiding question throughout my inquiry. Does theological reflection furnish any graspable points of orientation concerning the significance of the emotions and affectivity besides the clearly formulated tenets it provides concerning the theological role of the intellect? In order to find an appropriate answer, I first had to delineate the context within which the issue can be adequately treated in a theological manner. The cultural historical claim that there is a rupture, a dissociation, between intellect and sensibility, reason and emotion, seems to articulate a deep-seated experience of our
Book Title: The Heart Has Its Reasons-Towards a Theological Anthropology of the Heart
Publisher: James Clarke & Co
Author(s): Tóth Beáta
Abstract: This book explores a hitherto neglected area of theological anthropology: the unity of human emotionality and rationality embodied in the biblical concept of the heart. While the theological contours of human reason have for long been clearly drawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if the image (also) resides in the body, how does this change one’s view of the theological significance of human affectivity? In what way is our likeness to God realized in the whole of what we are? Can one overcome the traditional dissociation between intellect and affectivity by a renewed theory of love? In conversation with patristic and medieval authors (e.g., Irenaeus, Tertullian, Gregory of Nyssa, Maximus, Aquinas) and in dialogue with more recent interlocutors (Pascal, Ricoeur, Marion, Milbank, John Paul II), this work pursues a novel theological vision of the essential unity of our humanity.
Link: http://www.jstor.org/stable/j.ctt1c999mv
7 Gathering the Threads: from:
The Heart Has Its Reasons
Abstract: What are the theological contours of human emotionality? This has been the guiding question throughout my inquiry. Does theological reflection furnish any graspable points of orientation concerning the significance of the emotions and affectivity besides the clearly formulated tenets it provides concerning the theological role of the intellect? In order to find an appropriate answer, I first had to delineate the context within which the issue can be adequately treated in a theological manner. The cultural historical claim that there is a rupture, a dissociation, between intellect and sensibility, reason and emotion, seems to articulate a deep-seated experience of our
Book Title: The Heart Has Its Reasons-Towards a Theological Anthropology of the Heart
Publisher: James Clarke & Co
Author(s): Tóth Beáta
Abstract: This book explores a hitherto neglected area of theological anthropology: the unity of human emotionality and rationality embodied in the biblical concept of the heart. While the theological contours of human reason have for long been clearly drawn and presented as the exclusive seat of the image of God, affectivity has been relegated to a secondary position. With the reintegration of the body into recent philosophical and theological discourses, a number of questions have arisen: if the image (also) resides in the body, how does this change one’s view of the theological significance of human affectivity? In what way is our likeness to God realized in the whole of what we are? Can one overcome the traditional dissociation between intellect and affectivity by a renewed theory of love? In conversation with patristic and medieval authors (e.g., Irenaeus, Tertullian, Gregory of Nyssa, Maximus, Aquinas) and in dialogue with more recent interlocutors (Pascal, Ricoeur, Marion, Milbank, John Paul II), this work pursues a novel theological vision of the essential unity of our humanity.
Link: http://www.jstor.org/stable/j.ctt1c999mv
7 Gathering the Threads: from:
The Heart Has Its Reasons
Abstract: What are the theological contours of human emotionality? This has been the guiding question throughout my inquiry. Does theological reflection furnish any graspable points of orientation concerning the significance of the emotions and affectivity besides the clearly formulated tenets it provides concerning the theological role of the intellect? In order to find an appropriate answer, I first had to delineate the context within which the issue can be adequately treated in a theological manner. The cultural historical claim that there is a rupture, a dissociation, between intellect and sensibility, reason and emotion, seems to articulate a deep-seated experience of our
4 Exercising Judgment: from:
Empire of Chance
Abstract: The interest in operational knowledge was not limited to the fields of philosophy, military theory, and literature. As the logical extension of the attempts to delineate its basic features the question arose: How does one acquire operational knowledge, and, conversely, how does one teach it? Practical knowledge entered the curriculum of educational theory. Military pedagogy, however, differed from the contemporary developments in educational theory during the second half of the eighteenth century in that it was specifically tailored to the state of war. This created a fundamental problem, for how does one train a recruit without exposing him to the
CHAPTER ONE The Idea of Wilderness: from:
The Idea of Wilderness
Abstract: As the united states of america nears the twenty-first century, relatively little of its land remains unhumanized. The past ten thousand years show such humanization to be the norm across the world. Driven by metabolism and reproduction, humans have pressed nature into its role as provider of the resources to sustain burgeoning populations.¹ An alternative idea of wild nature as a
sourceof human existence is gaining a public hearing. This idea questions the longentrenched civilized-primitive dichotomy, a bifurcation grounded in an assumption that the human story lies in our triumph over a hostile nature. The idea of nature as
CHAPTER SEVEN Aldo Leopold and the Age of Ecology from:
The Idea of Wilderness
Abstract: Aldo leopold, the third giant of wilderness philosophy, is, a thinker whose ideas outline the living context of the idea of wilderness. Like Thoreau, he helped to define an intellectual framework within which to formulate questions involving the concept of wild nature. And like Muir, he was instrumental in founding an organization dedicated to wilderness preservation; the Wilderness Society remains a potent legacy, forming with Muir’s Sierra Club an effective advocacy for wildlife protection. But unlike Thoreau or Muir, Leopold could find a “path with a heart” that legitimated his life’s work. He became what is today termed a wilderness
CHAPTER ONE The Idea of Wilderness: from:
The Idea of Wilderness
Abstract: As the united states of america nears the twenty-first century, relatively little of its land remains unhumanized. The past ten thousand years show such humanization to be the norm across the world. Driven by metabolism and reproduction, humans have pressed nature into its role as provider of the resources to sustain burgeoning populations.¹ An alternative idea of wild nature as a
sourceof human existence is gaining a public hearing. This idea questions the longentrenched civilized-primitive dichotomy, a bifurcation grounded in an assumption that the human story lies in our triumph over a hostile nature. The idea of nature as
CHAPTER SEVEN Aldo Leopold and the Age of Ecology from:
The Idea of Wilderness
Abstract: Aldo leopold, the third giant of wilderness philosophy, is, a thinker whose ideas outline the living context of the idea of wilderness. Like Thoreau, he helped to define an intellectual framework within which to formulate questions involving the concept of wild nature. And like Muir, he was instrumental in founding an organization dedicated to wilderness preservation; the Wilderness Society remains a potent legacy, forming with Muir’s Sierra Club an effective advocacy for wildlife protection. But unlike Thoreau or Muir, Leopold could find a “path with a heart” that legitimated his life’s work. He became what is today termed a wilderness
CHAPTER ONE The Idea of Wilderness: from:
The Idea of Wilderness
Abstract: As the united states of america nears the twenty-first century, relatively little of its land remains unhumanized. The past ten thousand years show such humanization to be the norm across the world. Driven by metabolism and reproduction, humans have pressed nature into its role as provider of the resources to sustain burgeoning populations.¹ An alternative idea of wild nature as a
sourceof human existence is gaining a public hearing. This idea questions the longentrenched civilized-primitive dichotomy, a bifurcation grounded in an assumption that the human story lies in our triumph over a hostile nature. The idea of nature as
CHAPTER SEVEN Aldo Leopold and the Age of Ecology from:
The Idea of Wilderness
Abstract: Aldo leopold, the third giant of wilderness philosophy, is, a thinker whose ideas outline the living context of the idea of wilderness. Like Thoreau, he helped to define an intellectual framework within which to formulate questions involving the concept of wild nature. And like Muir, he was instrumental in founding an organization dedicated to wilderness preservation; the Wilderness Society remains a potent legacy, forming with Muir’s Sierra Club an effective advocacy for wildlife protection. But unlike Thoreau or Muir, Leopold could find a “path with a heart” that legitimated his life’s work. He became what is today termed a wilderness
Book Title: Archaeology and Memory- Publisher: Oxbow Books
Author(s): Borić Dušan
Abstract: Memory can be both a horrifying trauma and an empowering resource. From the Ancient Greeks to Nietzsche and Derrida, the dilemma about the relationship between history and memory has filled many pages, with one important question singled out: is the writing of history to memory a remedy or a poison? Recently, a growing interest in and preoccupation with the issue of memory, remembering and forgetting has resulted in a proliferation of published works, in various disciplines, that have memory as their focus. This trend, to which the present volume contributes, has started to occupy the dominant discourses of disciplines such as sociology, philosophy, history, anthropology and archaeology, and has also disseminated into the wider public discourse of society and culture today. Such a condition may perhaps echo the phenomenon of a melancholic experience at the turn of the millennium. Archaeology and Memory seeks to examine the diversity of mnemonic systems and their significance in different past contexts as well as the epistemological and ontological importance of archaeological practice and narratives in constituting the human historical condition. The twelve substantial contributions in this volume cover a diverse set of regional examples and focus on a range of prehistoric and classical case studies in Eurasian regional contexts as well as on the predicaments of memory in examples of the archaeologies of 'contemporary past'. From the Mesolithic and Neolithic burial chambers to the trenches of World War I and the role of materiality in international criminal courts, a number of contributors examine how people in the past have thought about their own pasts, while others reflect on our own present-day sensibilities in dealing with the material testimonies of recent history. Both kinds of papers offer wider theoretical reflections on materiality, archaeological methodologies and the ethical responsibilities of archaeological narration about the past.
Link: http://www.jstor.org/stable/j.ctt1cd0pmc
3. Happy forgetting? from:
Archaeology and Memory
Author(s) Borić Dušan
Abstract: This paper is a reflection on one of my previous accounts about social memory in the prehistoric past. The paper was forced into existence by the evidence that had come to light through a recent excavation of a site that previously I had been able to study only from archival data. New evidence triggered not only the question of remembering in relation to accounts of social memory but also the question of forgetting. While remembering may be crucial for the continuation of social institutions and identity construction as much for an individual as for a social group, how important or
Book Title: Archaeology and Memory- Publisher: Oxbow Books
Author(s): Borić Dušan
Abstract: Memory can be both a horrifying trauma and an empowering resource. From the Ancient Greeks to Nietzsche and Derrida, the dilemma about the relationship between history and memory has filled many pages, with one important question singled out: is the writing of history to memory a remedy or a poison? Recently, a growing interest in and preoccupation with the issue of memory, remembering and forgetting has resulted in a proliferation of published works, in various disciplines, that have memory as their focus. This trend, to which the present volume contributes, has started to occupy the dominant discourses of disciplines such as sociology, philosophy, history, anthropology and archaeology, and has also disseminated into the wider public discourse of society and culture today. Such a condition may perhaps echo the phenomenon of a melancholic experience at the turn of the millennium. Archaeology and Memory seeks to examine the diversity of mnemonic systems and their significance in different past contexts as well as the epistemological and ontological importance of archaeological practice and narratives in constituting the human historical condition. The twelve substantial contributions in this volume cover a diverse set of regional examples and focus on a range of prehistoric and classical case studies in Eurasian regional contexts as well as on the predicaments of memory in examples of the archaeologies of 'contemporary past'. From the Mesolithic and Neolithic burial chambers to the trenches of World War I and the role of materiality in international criminal courts, a number of contributors examine how people in the past have thought about their own pasts, while others reflect on our own present-day sensibilities in dealing with the material testimonies of recent history. Both kinds of papers offer wider theoretical reflections on materiality, archaeological methodologies and the ethical responsibilities of archaeological narration about the past.
Link: http://www.jstor.org/stable/j.ctt1cd0pmc
3. Happy forgetting? from:
Archaeology and Memory
Author(s) Borić Dušan
Abstract: This paper is a reflection on one of my previous accounts about social memory in the prehistoric past. The paper was forced into existence by the evidence that had come to light through a recent excavation of a site that previously I had been able to study only from archival data. New evidence triggered not only the question of remembering in relation to accounts of social memory but also the question of forgetting. While remembering may be crucial for the continuation of social institutions and identity construction as much for an individual as for a social group, how important or
Book Title: In the Fellowship of His Suffering-A Theological Interpretation of Mental Illness — A Focus on "Schizophrenia"
Publisher: The Lutterworth Press
Author(s): Swinton John
Abstract: Schizophrenia is often considered one of the most destructive forms of mental illness. Elahe Hessamfar’s personal experience with her daughter’s illness has led her to ask some pressing and significant questions about the cause and nature of schizophrenia and the Church’s role in its treatment. With a candid and revealing look at the history of mental illness, In the Fellowship of His Suffering describes schizophrenia as a variation of human expression. Hessamfar uses a deeply theological rather than pathological approach to interpret the schizophrenic experience and the effect it has on both the patients and their families. Effectively drawing on the Bible as a source of knowledge for understanding mental illness, she offers a reflective yet innovative view of whether the Church could or should intervene in such encounters and what such an intervention might look like. Hessamfar’s comprehensive work will provoke powerful responses from anyone interested in the prominent social issue of mental illness. Her portrayal of the raging debate between treating “insanity" either pastorally or medically will enthral readers, be they Christians, medical students or those in the field of psychiatry and social sciences.
Link: http://www.jstor.org/stable/j.ctt1cg4kgg
1 A Theological Anthropology from:
In the Fellowship of His Suffering
Abstract: In this chapter we will lay down our anthropological foundation, which will shape our analysis of mental illness as a human phenomenon. Throughout history man has been an enigma, and a paradox, not only in the pages of Scripture, but also to himself and his fellow human beings. Although there have been many studies on every detail of a human’s life concerning his social, psychological, economical, political, physiological, and cultural status in life, one seemingly trivial question that has puzzled philosophers, scientists, and laymen alike, driving the fundamental answer to all aforementioned categories, is
What is a human being?The
5 Conclusion from:
In the Fellowship of His Suffering
Abstract: In this study we observed that the experiences of those suffering from mental illness call into question our collective Western understanding of these phenomena. Historically, how the experiences are named determined the types of treatment that were deemed to be appropriate. The church has participated in this process, but laterally, the naming, framing and responding to those experiences have become the terrain of psychiatry. Psychiatry has a questionable history and has been the location for various political, economic, and professional power struggles as the discipline has developed and has sought to offer a rationale for its existence.
one Is Satan Evil? from:
Facing the Fiend
Abstract: Understanding Satan as a character requires the introduction of a
contextin which the character operates. Our search for Satan’s dwelling place takes us to different areas of definition and interpretation, but the most fundamental question at this point is the relationship between Satan and evil. The question of whether the character of Satan is evil or not cannot be answered readily, since the problem is twofold: like any character, Satan has many layers and describing him as evil is an over-simplification. At the same time, the abstract concept of evil depends on contextual circumstances. The best approach seems the
three Satan in Story and Myth from:
Facing the Fiend
Abstract: Satan is part of the myth of evil and if we assume that the story is one way to approach the reality of evil, we need to examine the myth in more detail. From a secular viewpoint, any metaphysical approach to the question of evil does not work. The responsibilities for all human actions lay, since Kant, in the agent’s will and accordingly, so does the decision to commit an evil deed. Nevertheless, despite all efforts to explain human behavior with psychology, sociology, biology, and psychoanalysis, there seems to be an explanatory gap when it comes to actions that hurt
ten The Transgressor from:
Facing the Fiend
Abstract: It’s a legend; can a legend be true? Gideon Mack’s question sets the scene for our last account of the satanic presence in narrative. The encounter with Satan opened Gideon’s eyes to a metaphysical reality he had refused to believe in.¹ In a similar way, the encounter between the satanic figure of Woland and two Muscovites is described by him as the seventh proof of the existence of God: if you experience the reality of the devil, you will have to acknowledge the existence of God. The distinction between reality and imagination is one of the main themes of Bulgakov’s
16 Christ’s Descent into Hell: from:
All Shall be Well
Author(s) Oakes Edward T.
Abstract: The many controversies provoked by Christian theology can be usefully, if roughly, divided into two genera: those controversies raised by outsiders who reject Christian doctrines entirely (like the existence of God or the resurrection of Jesus), and those that arise inside the precincts of the Christian theology (like the relationship between justification and works, or the atonement for sin won by Jesus on the cross). Inside that latter genus, no controversy has been more heated recently than the question of universal salvation.
8 The Group and the Individual in Salvation: from:
After Imperialism
Author(s) Thielman Frank
Abstract: When the New Testament speaks of salvation, does it refer primarily to the salvation of the individual or to the salvation of a people? This is an important question for at least two reasons.
10 “Who Am I?” from:
After Imperialism
Author(s) Priest Robert J.
Abstract: “Who am I?” is an important question, historically answered by different people in different ways. Who am I?
I am the son of my father, and I bear his surname, Priest. I am the grandson of my mother’s father Robert, and my father’s father, Joseph. My name is Robert Joseph Priest. I am American, not British;
Introduction from:
An Introduction to the New Testament
Abstract: Probably no group of religious writings has influenced the Western world more than the New Testament. Its appealing message of the life and work of Jesus Christ has profoundly influenced and even transformed millions of lives. It has inspired the authors of such literary classics as
The City of God, Paradise Lost, andPilgrim’s Progress. New Testament stories are read, rehearsed, and recited during the Christmas and Easter holidays. The Protestant work ethic derived from the New Testament. In the academic areas of ethics and philosophy, this provocative collection confronts the contemporary person with the ageless questions of ultimate concern:
2 The Jewish World of the New Testament from:
An Introduction to the New Testament
Abstract: Heredity or environment? Which of these factors most determines the behavioral development of a child? This question has been debated vigorously among psychologists and behavioral scientists. No doubt most would conclude today that both hereditary and environmental factors are important and that both should be considered. This is also the case with the development of early Christianity, if we may employ an analogy between human growth and the historical development of a religious movement. What later became rabbinic Judaism and Christianity were both developments out of Judean state religion. Jesus and his disciples were Jews, and for some time Christianity
4 The Text of the New Testament from:
An Introduction to the New Testament
Abstract: Certain questions are essential for interpretation. One question to be addressed before asking what a text originally meant is, did the text originally state that? For example, if we want to understand what the author of 1 John originally meant by the phrase “the Spirit, the water, and the blood” (5:7–8), we had better be certain that the author of 1 John composed it.¹ How reliable are the Greek manuscripts on which our modern translations are based?
5 The Historical Methods of Criticism from:
An Introduction to the New Testament
Abstract: Why does a “popular” collection of writings require such careful interpretation to be understood properly? Readers might raise this or a similar question after noting the technical title of this chapter. But this predicament of interpreting popular writings is not restricted to the NT. It also applies to the United States Constitution. To use a simple analogy: both the NT collection and the U.S. Constitution were written for the benefit of “common people,” and both require careful interpretation to be understood properly.
6 The Genres of the Gospels and Acts from:
An Introduction to the New Testament
Abstract: He once entertained the envoys from the Persian king who came during Philip’s absence … He won upon them by his friendliness, and by asking no childish or trivial questions … [T]he envoys were therefore astonished and regarded the much-talked-of ability of Philip as nothing compared to his son’s eager disposition to do great things.¹
13 The Major Phases of Early Christianity from:
An Introduction to the New Testament
Abstract: What can be learned about the origins and development of Christianity from the NT and other relevant documents? Along with its presentation of the life and work of Jesus Christ, the NT also includes useful data for reconstructing the beginnings of Christianity. Who were the earliest followers of Jesus? What did it mean to follow Jesus the Messiah in the first century? How can the NT and related writings help us to understand these questions? In this chapter, we will attempt to respond to these and other queries.
8 Nixon, Carter, and the Kádár Regime from:
Dealing with Dictators
Abstract: At last, the international constellation favored normalization. On August 5, 1971, Brezhnev received a personal letter from Nixon in which the president asked Brezhnev to cooperate in answering the “large questions.” Brezhnev proposed a summit,¹ and this was the point at which American policy toward Eastern Europe turned decisively toward accepting the permanence of Soviet control. Nixon traveled to Warsaw, where he declared his understanding of the predicament of Poland’s geopolitical environment. He also told the new Hungarian ambassador that he attributed Hungary’s “relationship to its neighbors” to the country’s “historical and geographical” attributes.² Károly Szabó was thrilled by Nixon’s
10 1989: from:
Dealing with Dictators
Abstract: The day the Soviet Union collapsed, George H. W. Bush penned a personal note to his friend Mikhail Gorbachev in which he immodestly declared, “Together we liberated Eastern Europe and unified Germany.”¹ Did this bold claim do justice to the complicated history of the transition from the Cold War to the reunification of Europe, the restoration of multiparty democracy, and national independence in Eastern Europe? The answer to this question is not only a matter of historical truth. The clarification of the process of transition will shed light on the dynamics of systemic change in international politics at the end
6 “It Ain’t Necessarily So”: from:
Preaching and the Personal
Author(s) BRIDGEMAN VALERIE
Abstract: In 1935, the musical “Porgy and Bess” made headlines because it was the first all African American cast to take to Broadway stages. Written by George and Ira Gershwin, it pushed American publics to see African American life. It was, to be sure, stereotypical in a lot of ways. When “Sportin’ Life,” a drug dealer, questions devotion of churchgoing listeners, he sings, “De things dat yo’ liable to read in de Bible, it ain’t necessarily so.” His words are heretical and scandalous. What he does in the song, and what people in marginalized communities continue to do, is to suggest
9 Scholars and Soccer Moms: from:
Preaching and the Personal
Author(s) AARON CHARLES L.
Abstract: A marine biologist and an artist look at the ocean differently. A marine biologist asks questions about the ecosystem and the inter-relation of species within that system. This approach to the ocean proceeds by collecting and interpreting data, with a goal of accuracy. An artist sees the beauty and power in the ocean, ruminating on the ways it evokes metaphors about the unknown or the expanses we cannot traverse, with a goal of insight. I do not know enough about marine biology or art to know if a painter and scientist can learn anything from each other. I do know,
Book Title: Restorative Christ- Publisher: The Lutterworth Press
Author(s): Broughton Geoff
Abstract: The conviction that Jesus is the restorative Christ demands a commitment to the justice he articulated. The justice of the restorative Christ is justice with reconciliation, justice with repentance, justice with repair, and justice without retaliation. The Gospel of Luke and the book of Acts portray the life, death, and resurrection of Jesus Christ through the radical concept of "enemy-love." In conversation with Dietrich Bonhoeffer (Jesus-for-others), John Howard Yoder (a nonviolent Jesus), Miroslav Volf (an embracing Jesus), and Chris Marshall (a compassionate Jesus), Broughton demonstrates what the restorative Christ means for us today. Following the restorative Christ faithfully involves imaginative disciplines (seeing, remembering, and desiring), conversational disciplines (naming, questioning, and forgiving), and embodied disciplines (absorbing, repairing, and embracing).
Link: http://www.jstor.org/stable/j.ctt1cgdvsk
Book Title: Restorative Christ- Publisher: The Lutterworth Press
Author(s): Broughton Geoff
Abstract: The conviction that Jesus is the restorative Christ demands a commitment to the justice he articulated. The justice of the restorative Christ is justice with reconciliation, justice with repentance, justice with repair, and justice without retaliation. The Gospel of Luke and the book of Acts portray the life, death, and resurrection of Jesus Christ through the radical concept of "enemy-love." In conversation with Dietrich Bonhoeffer (Jesus-for-others), John Howard Yoder (a nonviolent Jesus), Miroslav Volf (an embracing Jesus), and Chris Marshall (a compassionate Jesus), Broughton demonstrates what the restorative Christ means for us today. Following the restorative Christ faithfully involves imaginative disciplines (seeing, remembering, and desiring), conversational disciplines (naming, questioning, and forgiving), and embodied disciplines (absorbing, repairing, and embracing).
Link: http://www.jstor.org/stable/j.ctt1cgdvsk
11 UNTIL LATER from:
Reading Scripture with the Saints
Abstract: Our tour has reached its end. Are there any last questions?
Book Title: Returning to Reality-Christian Platonism for our Times
Publisher: The Lutterworth Press
Author(s): Tyson Paul
Abstract: Could it be that we have lost touch with some basic human realities in our day of high-tech efficiency, frenetic competition, and ceaseless consumption? Have we turned from the moral, the spiritual, and even the physical realities that make our lives meaningful? These are metaphysical questions -questions about the nature of reality- but they are not abstract questions. These are very down to earth questions that concern power and the collective frameworks of belief and action governing our daily lives. This book is an introduction to the history, theory, and application of Christian metaphysics. Yet this book is not just an introduction, it is also a passionately argued call for a profound change in the contemporary Christian mind. Paul Tyson argues that as Western culture’s Christian Platonist understanding of reality was replaced by modern pragmatic realism, we turned not just from one outlook on reality to another, but away from reality itself. This book seeks to show that if we can recover this ancient Christian outlook on reality, reframed for our day, then we will be able to recover a way of life that is in harmony with human and divine truth.
Link: http://www.jstor.org/stable/j.ctt1cgdwbb
Book Title: Why Resurrection?-An Introduction to the Belief in the Afterlife in Judaism and Christianity
Publisher: The Lutterworth Press
Author(s): Blanco Carlos
Abstract: Few questions exert such a great fascination on human conscience as those related to the meaning of life, history, and death. The belief in the resurrection of the dead constitutes an answer to a real challenge: What is the meaning of life and history in the midst of a world in which evil, injustice, and ultimately death exist? Resurrection is an instrument serving a broader, more encompassing reality: the Kingdom of God. Such a utopian Kingdom gathers the final response to the problem of theodicy and to the enigma of history. This book seeks to understand the idea of resurrection not only as a theological but also as a philosophical category (as expression of the collective aspirations of humanity), combining historical, theological, and philosophical analyses in dialogue with some of the principal streams of contemporary Western thought.
Link: http://www.jstor.org/stable/j.ctt1cgdxgw
Introduction from:
Why Resurrection?
Abstract: The fundamental question is that of theodicy: What is the meaning of life and history in the midst of a world in which evil, injustice, and ultimately death persist and seem to achieve a constant triumph
2 History and Meaning: from:
Why Resurrection?
Abstract: As we can see, there are many interesting, convenient, and legitimate questions to pose regarding the nature of history. The doubts that
4 Death from:
Why Resurrection?
Abstract: The problem of evil is closely related to the question of the meaning of life, and the question about such a meaning seems to be inevitably bounded to the development of a higher consciousness, as it has happened in the latest stages of human evolution.
4 The Problem of Evil from:
The Atheist's Primer
Abstract: The existence of evil in the world is regarded by most atheists as the principal objection to the existence of God, called by the Roman Catholic theologian Hans Küng the ‘rock of atheism’. By ‘evil’ is meant the fact of pain and suffering and the ‘problem’ that it poses for religious belief is not hard to see. How can evil exist in a world created by an omnipotent and omni-benevolent God? For the positive atheist this question exposes an insuperable inconsistency within religious belief, thereby invalidating the claim that any God exists. Nor, I should add, is discussion confined to
4 The Problem of Evil from:
The Atheist's Primer
Abstract: The existence of evil in the world is regarded by most atheists as the principal objection to the existence of God, called by the Roman Catholic theologian Hans Küng the ‘rock of atheism’. By ‘evil’ is meant the fact of pain and suffering and the ‘problem’ that it poses for religious belief is not hard to see. How can evil exist in a world created by an omnipotent and omni-benevolent God? For the positive atheist this question exposes an insuperable inconsistency within religious belief, thereby invalidating the claim that any God exists. Nor, I should add, is discussion confined to
3 Charles Wesley’s Lyrical Theology from:
Lyrical Theology of Charles Wesley - Expanded Edition
Abstract: Having established some of the parameters of lyrical theology and that Charles Wesley may be viewed and interpreted as a lyrical theologian, how are we to read his sacred poetry? This question is not raised in reference to established canons of literary interpretation of poetry, which have been discussed in many works on English literature. The question is posed primarily here in terms of the historical context within which Charles Wesley emerged as a sacred poet and the diverse theological problems facing eighteenth-century Christians in Great Britain. Both the historical and theological contexts are extremely significant in shaping Charles’s poetical
4 George MacDonald’s Theological Rationale for Story and the “Parabolic” from:
Storied Revelations
Abstract: George MacDonald’s theological rationale for story and the “parabolic” is closely connected to his understanding of Scripture, language, creation, and how God reveals himself in and through it. In order to understand MacDonald’s view of Scripture, especially as related to the “parabolic” and the role Scripture plays in his understanding of revelation and spiritual transformation, it is important to locate him in his historical context. Only by outlining the general attitude towards Scripture and closely related questions such as the role of science in Victorian Britain can we properly understand MacDonald’s response to the challenges of his time and the
4 Beyond the Culture of Cutthroat Competition from:
The Crisis of Global Capitalism
Author(s) Zwick Louise
Abstract: Pope Benedict XVI’s social encyclical,
Caritas in Veritate, took the economic world by surprise.¹ While readers on both the right and the left were waiting for more statements about capitalism and socialism, they found instead a challenge to Catholics and other people of good will toward a profoundly new way of understanding business enterprise. The Pope did not approve the status quo, but in what he called the socialmagisterium, addressed the global dimension of the social question understanding of what has been happening in the contemporary international economic scene. Benedict recognizes the disconnect between the Word of the Gospel
2 Who Is the Holy Spirit and Does the Spirit Effect Reconciliation? from:
Drinking from the Wells of New Creation
Abstract: Who is the One who now fills and transforms Jesus’ disciples for participation in the ministry of reconciliation? The following pages will highlight three prominent characteristics of the and the specific implications for each of these characteristics in the of reconciliation. Though many more qualities could be explored, for purpose of this book the focus will be on God’s Spirit as 1) universal; 2) and personal; and 3) the breath and source of life. In light of these Torrance, characteristics of the Spirit the following questions will be addressed: What does it mean to honor the Holy Spirit as God
4 God Gives His Spirit by Working Jesus Christ in Others from:
Life in the Spirit
Abstract: The basic difficulty in giving the kind of account presented here is the fact that much theological reflection on the Christian life discounts the life of Christ as determinative for the Christian life. As I discussed earlier, yoder took up this problem especially in
The Politics of Jesus, in which he argued that the Incarnation implied that Christ’s life must inform the life of the Christian. But yoder’s account does not adequately attend to the question ofhow one is made a discipleof Jesus, what Adolf Köberle called the “energy” question,¹ because he does not adequately account for the
5 The Shape and Direction of the Christian Life: from:
Life in the Spirit
Abstract: Now that we have seen how the Spirit transforms a person by the proclamation of the gospel of Jesus Christ into adopted sons of God, we are at a place where we can define the shape and direction of the Christian life. Since life in the Spirit is having been transformed by the Spirit into Christ’s life in the Spirit, whose own life was cruciform, Christ’s cruciform life is the shape and direction of the Christian life as well. This brings us to our final question asked here in chapter 5, “What does the Christian life look like today for
2 “From the Exposition of Grace to the Place of Images”: from:
An Unexpected Light
Abstract: Several questions arise immediately from this brief description of his protagonist’s movements. What is meant by
“the exposition of grace”and“the place of
2 “From the Exposition of Grace to the Place of Images”: from:
An Unexpected Light
Abstract: Several questions arise immediately from this brief description of his protagonist’s movements. What is meant by
“the exposition of grace”and“the place of
2 “From the Exposition of Grace to the Place of Images”: from:
An Unexpected Light
Abstract: Several questions arise immediately from this brief description of his protagonist’s movements. What is meant by
“the exposition of grace”and“the place of
2 “From the Exposition of Grace to the Place of Images”: from:
An Unexpected Light
Abstract: Several questions arise immediately from this brief description of his protagonist’s movements. What is meant by
“the exposition of grace”and“the place of
1. If Jericho was Razed, is our Faith in Vain? from:
The Joshua Delusion?
Abstract: In his 1982 book,
The Quest for the Historical Israel: Reconstructing Israel’s Early History, G.W. Ramsey devotes a chapter to the question, ‘If Jericho was not Razed, is our Faith in Vain?’¹ The question is a witty allusion to 1 Corinthians 15:14 (if Christ has not been raised, then … your faith has been in vain). Ramsey asks the question in order to consider how the ‘historical truth’ of an Old Testament narrative affects its theological value. In other words, if Jericho was not utterly destroyed as described in Joshua 6, then does the story lack truth and theological value?
4. Reading Joshua from:
The Joshua Delusion?
Abstract: In this chapter I would like to present something of an exploration of the story of Joshua as a text in the context of the Old Testament. I am concerned with tackling the question of what Joshua is about as a piece of discourse within the world of the Old Testament. I do not intend to address the question of Joshua’s Christian significance here – that will come in the next chapter where I shall consider how the plenitude of the text may be explored well in new Christian contexts as new questions are put to the text. Here, I
Response to Douglas Earl from:
The Joshua Delusion?
Author(s) Wright Christopher J. H.
Abstract: This book by Douglas Earl is a stimulating and challenging contribution to how we think about the book of Joshua and there is much in his argument that is welcome and illuminating, as well as some points on which I still find myself uncomfortable and questioning. I think Earl goes a long way in enabling a different and more fruitful reading of the book, but does not quite manage to remove it from the category of being a ‘troublesome text of conquest’ (p. 138). This is an issue that I have wrestled with for many years as a teacher and
1. If Jericho was Razed, is our Faith in Vain? from:
The Joshua Delusion?
Abstract: In his 1982 book,
The Quest for the Historical Israel: Reconstructing Israel’s Early History, G.W. Ramsey devotes a chapter to the question, ‘If Jericho was not Razed, is our Faith in Vain?’¹ The question is a witty allusion to 1 Corinthians 15:14 (if Christ has not been raised, then … your faith has been in vain). Ramsey asks the question in order to consider how the ‘historical truth’ of an Old Testament narrative affects its theological value. In other words, if Jericho was not utterly destroyed as described in Joshua 6, then does the story lack truth and theological value?
4. Reading Joshua from:
The Joshua Delusion?
Abstract: In this chapter I would like to present something of an exploration of the story of Joshua as a text in the context of the Old Testament. I am concerned with tackling the question of what Joshua is about as a piece of discourse within the world of the Old Testament. I do not intend to address the question of Joshua’s Christian significance here – that will come in the next chapter where I shall consider how the plenitude of the text may be explored well in new Christian contexts as new questions are put to the text. Here, I
Response to Douglas Earl from:
The Joshua Delusion?
Author(s) Wright Christopher J. H.
Abstract: This book by Douglas Earl is a stimulating and challenging contribution to how we think about the book of Joshua and there is much in his argument that is welcome and illuminating, as well as some points on which I still find myself uncomfortable and questioning. I think Earl goes a long way in enabling a different and more fruitful reading of the book, but does not quite manage to remove it from the category of being a ‘troublesome text of conquest’ (p. 138). This is an issue that I have wrestled with for many years as a teacher and
1. If Jericho was Razed, is our Faith in Vain? from:
The Joshua Delusion?
Abstract: In his 1982 book,
The Quest for the Historical Israel: Reconstructing Israel’s Early History, G.W. Ramsey devotes a chapter to the question, ‘If Jericho was not Razed, is our Faith in Vain?’¹ The question is a witty allusion to 1 Corinthians 15:14 (if Christ has not been raised, then … your faith has been in vain). Ramsey asks the question in order to consider how the ‘historical truth’ of an Old Testament narrative affects its theological value. In other words, if Jericho was not utterly destroyed as described in Joshua 6, then does the story lack truth and theological value?
4. Reading Joshua from:
The Joshua Delusion?
Abstract: In this chapter I would like to present something of an exploration of the story of Joshua as a text in the context of the Old Testament. I am concerned with tackling the question of what Joshua is about as a piece of discourse within the world of the Old Testament. I do not intend to address the question of Joshua’s Christian significance here – that will come in the next chapter where I shall consider how the plenitude of the text may be explored well in new Christian contexts as new questions are put to the text. Here, I
Response to Douglas Earl from:
The Joshua Delusion?
Author(s) Wright Christopher J. H.
Abstract: This book by Douglas Earl is a stimulating and challenging contribution to how we think about the book of Joshua and there is much in his argument that is welcome and illuminating, as well as some points on which I still find myself uncomfortable and questioning. I think Earl goes a long way in enabling a different and more fruitful reading of the book, but does not quite manage to remove it from the category of being a ‘troublesome text of conquest’ (p. 138). This is an issue that I have wrestled with for many years as a teacher and
Metaphysics, Its Critique, and Post-Metaphysical Theology: from:
Groundless Gods
Author(s) HALL ERIC E.
Abstract: Metaphysics has recently made a comeback. It is not at all clear whether this is good news, bad news, or something in between. One reason for this uncertainty lies in the still open question of what returns with metaphysics: what commitments, presuppositions, worldviews, and actions? No doubt, some might hold that this description is already misleading since metaphysics has never been absent, only confusedly and ruinously neglected metaphysics has acted as avia absconditafrom which we have taken but a short hiatus. Others might react with deep concern, fearing that all achievements of past battles against this “totalizing” power
2 How Much Metaphysics Can Theology Tolerate? from:
Groundless Gods
Author(s) PATTISON GEORGE
Abstract: The question as posed suggests that we think of the relationship between metaphysics and theology as analogous to the relationship between a chemical substance and an organic body, as in the question “how much alcohol can the human body tolerate?” In these terms, we might say that a certain amount of metaphysics can be productive and enlivening for theology, just as a certain amount of alcohol can, as the Bible says, “make glad the heart of man.” Yet we also know that if the optimum amount is exceeded, then this can lead not only to depression and violent behaviour but
5 Simone Weil—A Postmetaphysical Thinker? from:
Groundless Gods
Author(s) HEINSOHN NINA
Abstract: “What sort of concept is that of the supernatural?“¹, Peter Winch asks at the beginning of the final chapter in
Simone Weil.The Just Balance, and he continues: “Are we then in the region of metaphysics?”² This question directly leads to one of the most important controversies in contemporary thinking about Weil: “Within the last few years, increasingly the question of how to interpret Weil [. . .] has been at the forefront of Weil scholarship.”3 It may be articulated as follows: should we regard Simone Weil as ametaphysicalthinker or is this category specificallyinadequateto circumscribe her
Metaphysics, Its Critique, and Post-Metaphysical Theology: from:
Groundless Gods
Author(s) HALL ERIC E.
Abstract: Metaphysics has recently made a comeback. It is not at all clear whether this is good news, bad news, or something in between. One reason for this uncertainty lies in the still open question of what returns with metaphysics: what commitments, presuppositions, worldviews, and actions? No doubt, some might hold that this description is already misleading since metaphysics has never been absent, only confusedly and ruinously neglected metaphysics has acted as avia absconditafrom which we have taken but a short hiatus. Others might react with deep concern, fearing that all achievements of past battles against this “totalizing” power
2 How Much Metaphysics Can Theology Tolerate? from:
Groundless Gods
Author(s) PATTISON GEORGE
Abstract: The question as posed suggests that we think of the relationship between metaphysics and theology as analogous to the relationship between a chemical substance and an organic body, as in the question “how much alcohol can the human body tolerate?” In these terms, we might say that a certain amount of metaphysics can be productive and enlivening for theology, just as a certain amount of alcohol can, as the Bible says, “make glad the heart of man.” Yet we also know that if the optimum amount is exceeded, then this can lead not only to depression and violent behaviour but
5 Simone Weil—A Postmetaphysical Thinker? from:
Groundless Gods
Author(s) HEINSOHN NINA
Abstract: “What sort of concept is that of the supernatural?“¹, Peter Winch asks at the beginning of the final chapter in
Simone Weil.The Just Balance, and he continues: “Are we then in the region of metaphysics?”² This question directly leads to one of the most important controversies in contemporary thinking about Weil: “Within the last few years, increasingly the question of how to interpret Weil [. . .] has been at the forefront of Weil scholarship.”3 It may be articulated as follows: should we regard Simone Weil as ametaphysicalthinker or is this category specificallyinadequateto circumscribe her
Metaphysics, Its Critique, and Post-Metaphysical Theology: from:
Groundless Gods
Author(s) HALL ERIC E.
Abstract: Metaphysics has recently made a comeback. It is not at all clear whether this is good news, bad news, or something in between. One reason for this uncertainty lies in the still open question of what returns with metaphysics: what commitments, presuppositions, worldviews, and actions? No doubt, some might hold that this description is already misleading since metaphysics has never been absent, only confusedly and ruinously neglected metaphysics has acted as avia absconditafrom which we have taken but a short hiatus. Others might react with deep concern, fearing that all achievements of past battles against this “totalizing” power
2 How Much Metaphysics Can Theology Tolerate? from:
Groundless Gods
Author(s) PATTISON GEORGE
Abstract: The question as posed suggests that we think of the relationship between metaphysics and theology as analogous to the relationship between a chemical substance and an organic body, as in the question “how much alcohol can the human body tolerate?” In these terms, we might say that a certain amount of metaphysics can be productive and enlivening for theology, just as a certain amount of alcohol can, as the Bible says, “make glad the heart of man.” Yet we also know that if the optimum amount is exceeded, then this can lead not only to depression and violent behaviour but
5 Simone Weil—A Postmetaphysical Thinker? from:
Groundless Gods
Author(s) HEINSOHN NINA
Abstract: “What sort of concept is that of the supernatural?“¹, Peter Winch asks at the beginning of the final chapter in
Simone Weil.The Just Balance, and he continues: “Are we then in the region of metaphysics?”² This question directly leads to one of the most important controversies in contemporary thinking about Weil: “Within the last few years, increasingly the question of how to interpret Weil [. . .] has been at the forefront of Weil scholarship.”3 It may be articulated as follows: should we regard Simone Weil as ametaphysicalthinker or is this category specificallyinadequateto circumscribe her
Metaphysics, Its Critique, and Post-Metaphysical Theology: from:
Groundless Gods
Author(s) HALL ERIC E.
Abstract: Metaphysics has recently made a comeback. It is not at all clear whether this is good news, bad news, or something in between. One reason for this uncertainty lies in the still open question of what returns with metaphysics: what commitments, presuppositions, worldviews, and actions? No doubt, some might hold that this description is already misleading since metaphysics has never been absent, only confusedly and ruinously neglected metaphysics has acted as avia absconditafrom which we have taken but a short hiatus. Others might react with deep concern, fearing that all achievements of past battles against this “totalizing” power
2 How Much Metaphysics Can Theology Tolerate? from:
Groundless Gods
Author(s) PATTISON GEORGE
Abstract: The question as posed suggests that we think of the relationship between metaphysics and theology as analogous to the relationship between a chemical substance and an organic body, as in the question “how much alcohol can the human body tolerate?” In these terms, we might say that a certain amount of metaphysics can be productive and enlivening for theology, just as a certain amount of alcohol can, as the Bible says, “make glad the heart of man.” Yet we also know that if the optimum amount is exceeded, then this can lead not only to depression and violent behaviour but
5 Simone Weil—A Postmetaphysical Thinker? from:
Groundless Gods
Author(s) HEINSOHN NINA
Abstract: “What sort of concept is that of the supernatural?“¹, Peter Winch asks at the beginning of the final chapter in
Simone Weil.The Just Balance, and he continues: “Are we then in the region of metaphysics?”² This question directly leads to one of the most important controversies in contemporary thinking about Weil: “Within the last few years, increasingly the question of how to interpret Weil [. . .] has been at the forefront of Weil scholarship.”3 It may be articulated as follows: should we regard Simone Weil as ametaphysicalthinker or is this category specificallyinadequateto circumscribe her
1 What Has Contextual Theology to Offer the Church of the Twenty-First Century? from:
Contextual Theology for the Twenty-First Century
Author(s) Bevans Stephen B.
Abstract: In order to do this—albeit partially—I’m going to proceed in three steps. First, I’m going to try to answer the question, what is the church of the twenty-first century? Second, I’m going to try to answer the question, what is contextual theology? With
Concluding Reflections from:
Contextual Theology for the Twenty-First Century
Author(s) Tahaafe-Williams Katalina
Abstract: What has contextual theology to offer the church of the twenty-first century?This is the question with which the conference at United Theological College grappled, and to which this book has proposed some tentative answers. Naturally, the future will answer the question more fully than we ever could here, but we do think that the original conference and these eight essays have pointed very much in the right direction.
4. Understanding and Linguistic Experience from:
The Hermeneutical Self and an Ethical Difference
Abstract: Heidegger (1884–1976) studied Husserl’s early writings and worked as his assistant in 1916, and succeeded Husserl in the chair at the University of Freiburg in 1928. Unlike Husserl, Heidegger’s basic conviction is that we do not study our activities by bracketing the world, because we are always “in-the-world.” Heidegger in his early career declared that the fundamental question of metaphysics is the question of Being: “why is there anything at all rather than nothing?” He sought to discover Being or reality (later called a new ground of meaning) by beginning with authentic human existence. This project introduces us to
12. Neo-Aristotelian Ethics and Neo-Kantian Framework from:
The Hermeneutical Self and an Ethical Difference
Abstract: In the work of Aristotle, the central question is: “How should I live? or “How should one live?” Practical questions are invested with teleological significance. The question “what ought I to do?” or “what is right for me?” is subordinate to the question “what is the good life?” Aristotle speaks of the good and happy life in this regard. He views the ethos of the individual as embedded in the
poliscomprising the citizen body. Practical reason assumes the role of judgment illuminating the historical life-horizon of an ethos.¹ In the turn toward an ethics of the good, practical reason
4. Understanding and Linguistic Experience from:
The Hermeneutical Self and an Ethical Difference
Abstract: Heidegger (1884–1976) studied Husserl’s early writings and worked as his assistant in 1916, and succeeded Husserl in the chair at the University of Freiburg in 1928. Unlike Husserl, Heidegger’s basic conviction is that we do not study our activities by bracketing the world, because we are always “in-the-world.” Heidegger in his early career declared that the fundamental question of metaphysics is the question of Being: “why is there anything at all rather than nothing?” He sought to discover Being or reality (later called a new ground of meaning) by beginning with authentic human existence. This project introduces us to
12. Neo-Aristotelian Ethics and Neo-Kantian Framework from:
The Hermeneutical Self and an Ethical Difference
Abstract: In the work of Aristotle, the central question is: “How should I live? or “How should one live?” Practical questions are invested with teleological significance. The question “what ought I to do?” or “what is right for me?” is subordinate to the question “what is the good life?” Aristotle speaks of the good and happy life in this regard. He views the ethos of the individual as embedded in the
poliscomprising the citizen body. Practical reason assumes the role of judgment illuminating the historical life-horizon of an ethos.¹ In the turn toward an ethics of the good, practical reason
Book Title: Christian Theology and Religious Pluralism-A Critical Evaluation of John Hick
Publisher: James Clarke & Co
Author(s): Nah David S.
Abstract: The question of religious pluralism is the most significant yet thorniest of issues in theology today, and John Hick (1922–2012) has long been recognized as its most important scholar. However, while much has been written analyzing the philosophical basis of Hick’s pluralism, very little attention has been devoted to the theological foundations of his argument. Filling this gap, this book examines Hick’s theological attempts to systematically deconstruct the church’s traditional incarnational Christology. Special attention is given to evaluating Hick’s foundational theses “that Jesus himself did not teach what was to become the orthodox Christian understanding of him" and “that the dogma of Jesus’ two natures . . . has proved to be incapable of being explicated in any satisfactory way." By elucidating the ways in which Hick’s arguments fail, David Nah demonstrates that Hick was unwarranted in breaking away from the church’s incarnational Christology that has been at the core of Christianity for almost two thousand years.
Link: http://www.jstor.org/stable/j.ctt1cgf1qd
1 Postmodern Soundings from:
Sacramental Presence after Heidegger
Abstract: The purpose of this first chapter is to gain a greater understanding of the “riot of diversity”¹ that has been called postmodernism. The following overview is geared to the particular postmodern problematic facing contemporary discourse on sacramental presence, and in this sense is meant to be a preparation for the question of how postmodern thought is made productive for the Christian tradition by contemporary theology. In this, as we have already seen, Heidegger’s relationship to postmodernism will be accented insofar as his critique of Western thought emerges as an important catalyst for postmodern sacramental theology. At the end of this
3 Sacramental Presence in Lieven Boeve from:
Sacramental Presence after Heidegger
Abstract: While Boeve believes Chauvet’s hermeneutical-theological project “offers a plausible and relevant
relectureof Christian existence today,” he suggests that the project nevertheless remains a child of the early shift to hermeneutics and linguistics.¹ In this, he draws attention to new questions of particularism, narrativism, relativism, and false universalism that must push the hermeneutical project still further. Concerned that the paths pointed to by these questions will lead many back to the safety and security of an onto-theological approach, Boeve asserts that, notwithstanding the risks, we must follow where this methodology leads. Specifically, in relation to a furtherrelectureof Chauvet’s
1 Postmodern Soundings from:
Sacramental Presence after Heidegger
Abstract: The purpose of this first chapter is to gain a greater understanding of the “riot of diversity”¹ that has been called postmodernism. The following overview is geared to the particular postmodern problematic facing contemporary discourse on sacramental presence, and in this sense is meant to be a preparation for the question of how postmodern thought is made productive for the Christian tradition by contemporary theology. In this, as we have already seen, Heidegger’s relationship to postmodernism will be accented insofar as his critique of Western thought emerges as an important catalyst for postmodern sacramental theology. At the end of this
3 Sacramental Presence in Lieven Boeve from:
Sacramental Presence after Heidegger
Abstract: While Boeve believes Chauvet’s hermeneutical-theological project “offers a plausible and relevant
relectureof Christian existence today,” he suggests that the project nevertheless remains a child of the early shift to hermeneutics and linguistics.¹ In this, he draws attention to new questions of particularism, narrativism, relativism, and false universalism that must push the hermeneutical project still further. Concerned that the paths pointed to by these questions will lead many back to the safety and security of an onto-theological approach, Boeve asserts that, notwithstanding the risks, we must follow where this methodology leads. Specifically, in relation to a furtherrelectureof Chauvet’s
2 Divine Action and the Contingent Cross from:
Jesus and the Cross
Abstract: In philosophy, some things are understood to be because they could not be otherwise; whereas other things could have been otherwise but just so happen to be. These vague intuitions are of course codified into more technical terms: it is
necessarythat some things are so, merelycontingentthat other things are so. A key metaphysical question for philosophers then, is to ask what things are necessary and what things are contingent.² From a theological perspective this question is often framed in terms of the distinction between God and the created realm. In classical theism at least, only God is
3 Atonement, History, and Meaning from:
Jesus and the Cross
Abstract: Why should the theologian care about what Jesus of Nazareth thought of his impending death? The question becomes more potent if we phrase is slightly differently: Would it actually make any difference to the Christian faith if its doctrine of the atonement had no basis in the intention of Jesus and was merely a symbolic invention of the early church? An uncritical reaction to this type of question is to answer with an indignant affirmation, since there is more than a little audacity in the suggestion that Jesus’ intention is irrelevant to the Christian proclamation of salvation. However, does the
Conclusion: from:
The Scandal of Sacramentality
Abstract: Throughout this book we have wrestled with the question of how to conceive of sacrament and sacramentality in a way that consists with the postmodern imagination. We have seen that the meaning of the Eucharist, and by extension sacramentality, may be derived from the endless matrix of signification within which it exists. In this sense, the Eucharist is not “rooted” in its history, but rather
extends across historyas an endlessly sprawling, endlessly relevant living metaphor. It recalls the Last Supper; it (re) presents Christ’s sacrificial death on Calvary; it is ratified by thelivingTradition of the Body of
Conclusion: from:
The Scandal of Sacramentality
Abstract: Throughout this book we have wrestled with the question of how to conceive of sacrament and sacramentality in a way that consists with the postmodern imagination. We have seen that the meaning of the Eucharist, and by extension sacramentality, may be derived from the endless matrix of signification within which it exists. In this sense, the Eucharist is not “rooted” in its history, but rather
extends across historyas an endlessly sprawling, endlessly relevant living metaphor. It recalls the Last Supper; it (re) presents Christ’s sacrificial death on Calvary; it is ratified by thelivingTradition of the Body of
Conclusion: from:
The Scandal of Sacramentality
Abstract: Throughout this book we have wrestled with the question of how to conceive of sacrament and sacramentality in a way that consists with the postmodern imagination. We have seen that the meaning of the Eucharist, and by extension sacramentality, may be derived from the endless matrix of signification within which it exists. In this sense, the Eucharist is not “rooted” in its history, but rather
extends across historyas an endlessly sprawling, endlessly relevant living metaphor. It recalls the Last Supper; it (re) presents Christ’s sacrificial death on Calvary; it is ratified by thelivingTradition of the Body of
Conclusion: from:
The Scandal of Sacramentality
Abstract: Throughout this book we have wrestled with the question of how to conceive of sacrament and sacramentality in a way that consists with the postmodern imagination. We have seen that the meaning of the Eucharist, and by extension sacramentality, may be derived from the endless matrix of signification within which it exists. In this sense, the Eucharist is not “rooted” in its history, but rather
extends across historyas an endlessly sprawling, endlessly relevant living metaphor. It recalls the Last Supper; it (re) presents Christ’s sacrificial death on Calvary; it is ratified by thelivingTradition of the Body of
7 Outside Paradise: from:
Justification in a Post-Christian Society
Author(s) GRANTÉN EVA-LOTTA
Abstract: What is a reasonable Lutheran understanding of Original Sin today? Is it possible to defend a doctrine of Original Sin in a society where a scientific world view is widely accepted? If so, how can this doctrine be developed and renegotiated? These are some of the questions I have dealt with in a study on Original Sin in Lutheran theology with the title “Outside Paradise.”¹
2 Missionary Theologian from:
Grasping Truth and Reality
Abstract: J. h. Oldham, one of early twentieth century’s greatest missionary statesmen, planted in Newbigin’s mind the idea that the Western world is a potential place for mission. Oldham was present at the ecumenical conference held in Jerusalem in 1928 and he began to raise questions about the gospel and secular culture, but they were not perceived as central to the missionary concerns of the time. They reappeared at The Edinburgh Quadrennial of 1933. Newbigin recalls:
6 Newbigin’s Response to Western Culture’s Crisis from:
Grasping Truth and Reality
Abstract: Newbigin begins by asking questions that go to the heart of his desire to see Western culture experience a missionary confrontation:
Chapter One The Holy Marriage from:
Translating the English Bible
Abstract: ‘The main thrust of what I want to say is that translating the Bible is an art that we seem to have lost, for mysterious reasons.’ So said David Daniell, the distinguished Tyndale scholar, at a conference in London in February 1995. There has been, to my knowledge, no decisive answer offered to the question implied by his statement. Daniell himself points out some of the central paradoxes of this situation. The ‘we’ of his statement refers, of course, to the community of English-speakers, a language which ‘has never been in better shape … It is healthier than ever before,
3 Narrative Criticism from:
The Fate of Saul's Progeny in the Reign of David
Abstract: The previous chapter reviewed the history of scholarship in Samuel, beginning from the early nineteenth century to the present (at the dawn of the twenty-first century). The review considered the various methodological approaches used in studying Samuel: historicalcriticism, the new criticism, contemporary literary criticism, and the emergent new historicism. Besides methodological questions, the chapter also appraised studies that deal directly with David and Saul. This analysis furnished the needed context for the current endeavor.
Book Title: The Philokalia and the Inner Life-On Passions and Prayer
Publisher: James Clarke & Co
Author(s): Cook Christopher C.H.
Abstract: The Philokalia was published in Venice in 1782. It is an anthology of patristic writings from the Eastern Church, spanning the 4th to the 15th Centuries, which has been the subsequent focus of a significant revival in Orthodox spirituality. It presents an understanding of psychopathology and mental life which is significantly different to that usually encountered in western Christianity. It also presents accounts of both mental well-being and the pathologies of the mind or soul that are radically different to contemporary secular accounts and yet also find remarkable points of similarity with contemporary psychotherapeutic approaches, such as cognitive therapy. The book provides an introduction to the history of the Philokalia and the philosophical, anthropological and theological influences that contributed to its information. It presents a critical account of the pathologies of the soul, the remedies for these pathologies, and the therapeutic goals as portrayed by the authors of the Philokalia. It then offers a critical engagement of this material with a contemporary understanding of psychotherapy. Finally, it raises important questions about the relationship between thoughts and prayer.
Link: http://www.jstor.org/stable/j.ctt1cgf4m9
Book Title: The Philokalia and the Inner Life-On Passions and Prayer
Publisher: James Clarke & Co
Author(s): Cook Christopher C.H.
Abstract: The Philokalia was published in Venice in 1782. It is an anthology of patristic writings from the Eastern Church, spanning the 4th to the 15th Centuries, which has been the subsequent focus of a significant revival in Orthodox spirituality. It presents an understanding of psychopathology and mental life which is significantly different to that usually encountered in western Christianity. It also presents accounts of both mental well-being and the pathologies of the mind or soul that are radically different to contemporary secular accounts and yet also find remarkable points of similarity with contemporary psychotherapeutic approaches, such as cognitive therapy. The book provides an introduction to the history of the Philokalia and the philosophical, anthropological and theological influences that contributed to its information. It presents a critical account of the pathologies of the soul, the remedies for these pathologies, and the therapeutic goals as portrayed by the authors of the Philokalia. It then offers a critical engagement of this material with a contemporary understanding of psychotherapy. Finally, it raises important questions about the relationship between thoughts and prayer.
Link: http://www.jstor.org/stable/j.ctt1cgf4m9
Book Title: The Philokalia and the Inner Life-On Passions and Prayer
Publisher: James Clarke & Co
Author(s): Cook Christopher C.H.
Abstract: The Philokalia was published in Venice in 1782. It is an anthology of patristic writings from the Eastern Church, spanning the 4th to the 15th Centuries, which has been the subsequent focus of a significant revival in Orthodox spirituality. It presents an understanding of psychopathology and mental life which is significantly different to that usually encountered in western Christianity. It also presents accounts of both mental well-being and the pathologies of the mind or soul that are radically different to contemporary secular accounts and yet also find remarkable points of similarity with contemporary psychotherapeutic approaches, such as cognitive therapy. The book provides an introduction to the history of the Philokalia and the philosophical, anthropological and theological influences that contributed to its information. It presents a critical account of the pathologies of the soul, the remedies for these pathologies, and the therapeutic goals as portrayed by the authors of the Philokalia. It then offers a critical engagement of this material with a contemporary understanding of psychotherapy. Finally, it raises important questions about the relationship between thoughts and prayer.
Link: http://www.jstor.org/stable/j.ctt1cgf4m9
3 Desire’s Infinitude and Wholeness from:
Desire, Dialectic and Otherness
Abstract: Man’s quest for wholeness matches his quest for origins both as an essential human desideratum and as a recurrent philosophical theme. Whereas in the last chapter we addressed the question of what it means to be a self, in this chapter we will address the question of what it might mean for a self to be whole. In what follows, I want first to consider the desire for wholeness as it gets expressed in terms of either a univocal or an equivocal sense of being. The former tends to yield a sense of wholeness in terms of simple self-identity, the
3 Desire’s Infinitude and Wholeness from:
Desire, Dialectic and Otherness
Abstract: Man’s quest for wholeness matches his quest for origins both as an essential human desideratum and as a recurrent philosophical theme. Whereas in the last chapter we addressed the question of what it means to be a self, in this chapter we will address the question of what it might mean for a self to be whole. In what follows, I want first to consider the desire for wholeness as it gets expressed in terms of either a univocal or an equivocal sense of being. The former tends to yield a sense of wholeness in terms of simple self-identity, the
8 Jeremiah and the Created Order from:
Theology in Language, Rhetoric, and Beyond
Abstract: One may well pose the question whether Jeremiah had any thoughts at all on creation, living as he did on the eve of a calamitous destruction—people dying from sword, famine, and disease; the land he loved becoming an uninhabitable ruin; and the nation he loved tumbling headlong into inglorious demise. How much more we might learn from Second Isaiah, whose eloquence on creation compares with writers of Gen 1, Ps 104, and a handful of other biblical texts on the subject (Isa 40:21–31; 42:5–9; 43:1–7; 44: 1–5, 21–28; 45:12–18; 51:12–16). it is
8 Jeremiah and the Created Order from:
Theology in Language, Rhetoric, and Beyond
Abstract: One may well pose the question whether Jeremiah had any thoughts at all on creation, living as he did on the eve of a calamitous destruction—people dying from sword, famine, and disease; the land he loved becoming an uninhabitable ruin; and the nation he loved tumbling headlong into inglorious demise. How much more we might learn from Second Isaiah, whose eloquence on creation compares with writers of Gen 1, Ps 104, and a handful of other biblical texts on the subject (Isa 40:21–31; 42:5–9; 43:1–7; 44: 1–5, 21–28; 45:12–18; 51:12–16). it is
5 John Calvin, Geneva, and Godly Patriarchs: from:
Hope and the Longing for Utopia
Author(s) Plank Ezra L.
Abstract: On 17 January 1544, Pierre Rosset appeared before the ecclesiastical disciplinary tribunal in Geneva—the consistory—and was questioned regarding his treatment of his wife, anthoyne. The previous week, she had testified that he regularly beat her. When confronted, pierre claimed that, in fact, he did “not want to live except according to god;” the problem was that his wife did “not want to do what he command[ed] her.” He further asserted that anthoyne insulted him, demonstrating that she “want[ed] to be the master.” in a strong assertion of patriarchal sovereignty that modern readers find appalling, he insisted that he
10 TechnoTopia: from:
Hope and the Longing for Utopia
Author(s) Elwell J. Sage
Abstract: In her book
The Concept of Utopia,Ruth Levitas writes that utopia is “the expression of desire for a better way of living and being.”¹ accepting her formulation as a starting point, the question i raise here is: what informs that “desire for a better way of living and being”? That is, what are the grounding principles that shape a desire for a better way of living and being? in this chapter, I address this question to three artists who self-consciously envisioned an aesthetic and cultural utopia in light of the defining technologies of the twentieth century. At a time
5 John Calvin, Geneva, and Godly Patriarchs: from:
Hope and the Longing for Utopia
Author(s) Plank Ezra L.
Abstract: On 17 January 1544, Pierre Rosset appeared before the ecclesiastical disciplinary tribunal in Geneva—the consistory—and was questioned regarding his treatment of his wife, anthoyne. The previous week, she had testified that he regularly beat her. When confronted, pierre claimed that, in fact, he did “not want to live except according to god;” the problem was that his wife did “not want to do what he command[ed] her.” He further asserted that anthoyne insulted him, demonstrating that she “want[ed] to be the master.” in a strong assertion of patriarchal sovereignty that modern readers find appalling, he insisted that he
10 TechnoTopia: from:
Hope and the Longing for Utopia
Author(s) Elwell J. Sage
Abstract: In her book
The Concept of Utopia,Ruth Levitas writes that utopia is “the expression of desire for a better way of living and being.”¹ accepting her formulation as a starting point, the question i raise here is: what informs that “desire for a better way of living and being”? That is, what are the grounding principles that shape a desire for a better way of living and being? in this chapter, I address this question to three artists who self-consciously envisioned an aesthetic and cultural utopia in light of the defining technologies of the twentieth century. At a time
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
3 Hermeneutics, Creation, and the “Re-enchantment” of the World from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: Does Ricoeur’s proposal enable us to experience the world as “Creation”? Can we, following the indication of his thought, not only “think” the truth but know it? With these questions we have reached a turning point. Our investigation so far, while mainly “descriptive,” has already raised a number of theological questions in an effort to ground theologically our experience of the world in general, Ricoeur’s philosophical undertaking in particular. Since, in the Apostle Paul’s words, it is indeed in God that “we live, and move, and have our being” (Acts 17:28), no serious concern for experience and meaning can genuinely
8 Conclusions: from:
Between Vision and Obedience - Rethinking Theological Epistemology
Abstract: We have seen in the course of our argument that by following the adventures of the modern subject, within the framework created by a mere dispute between the “inside” and the “outside” one cannot adequately speak of the emergence of Truth. That is why neither the expressivist, “constructive” self nor its “receptive” counterpart configured by the “outside” is ultimately able to convey the full dimension of this emergence. I have suggested here that a theological reply to this epistemological decision must question the more general framework of its theological assumptions. My proposal has gradually emerged as a response to what
7 Broad Reality and Contemporary Epistemology from:
Biblical Knowing
Abstract: Having proffered evidence for a particular epistemological process which the Scriptures are keen to develop, our attention must now turn to engaging the various conversations about epistemology today. Most of these epistemologies can be championed by atheist and theist philosophers alike. But the controlling question for the next two chapters is: What view of epistemology best serves the theological enterprise concerned to reflect these biblical texts?
8 Analytic Theology and Biblical Scholarship from:
Biblical Knowing
Abstract: In the prior chapter, we were hesitant about appropriating any of the analytic epistemologies surveyed because they appeared incapable of addressing the broad sense of knowing required to do theology. However, there is a burgeoning group of philosophers and theologians who are advocating that theology might benefit from being more like analytic philosophy, at least, more like the analytic method. This most recent effort to encourage Christian theologians toward the analytic method was captured by the anthology
Analytic Theology. Yet the question seemingly absent in the philosophy of religion and among analytic theologians has been: What do the sacred texts
7 Broad Reality and Contemporary Epistemology from:
Biblical Knowing
Abstract: Having proffered evidence for a particular epistemological process which the Scriptures are keen to develop, our attention must now turn to engaging the various conversations about epistemology today. Most of these epistemologies can be championed by atheist and theist philosophers alike. But the controlling question for the next two chapters is: What view of epistemology best serves the theological enterprise concerned to reflect these biblical texts?
8 Analytic Theology and Biblical Scholarship from:
Biblical Knowing
Abstract: In the prior chapter, we were hesitant about appropriating any of the analytic epistemologies surveyed because they appeared incapable of addressing the broad sense of knowing required to do theology. However, there is a burgeoning group of philosophers and theologians who are advocating that theology might benefit from being more like analytic philosophy, at least, more like the analytic method. This most recent effort to encourage Christian theologians toward the analytic method was captured by the anthology
Analytic Theology. Yet the question seemingly absent in the philosophy of religion and among analytic theologians has been: What do the sacred texts
8 The Doubtful Gain of Penitence: from:
Spiritual Complaint
Author(s) Tiemeyer Lena-Sofia
Abstract: Any answer to these questions lies beyond the scope of an academic paper. The present paper is inspired
9 Wrestling with Lamentations in Christian Worship from:
Spiritual Complaint
Author(s) Parry Robin A.
Abstract: Biblical scholars have devoted considerable attention to the question of the original life
2 Luther and the Deliverance of god from:
Beyond Old and New Perspectives on Paul
Author(s) Tomlin Graham
Abstract: Doug Campbell’s book
The Deliverance of Godpromises to be a milestone in Pauline exegesis and interpretation. The conference from which the papers in this book emerged was a lively, fast-moving, and valuable opportunity to scrutinize, examine, and question it from a range of perspectives. The particular aspect this chapter brings to bear is that of historical theology, particularly from the reformation period. as primarily a student of the reformation, i do not consider myself qualified to comment on the exegetical case campbell makes in drawing such a sharp contrast between Paul’s apparent teaching in the early chapters of romans,
Introduction from:
The Dialogical Spirit
Abstract: Soon after completing my PhD thesis I wrote a book on theological method,
Spirit-Word-Community: Theological Hermeneutics in Trinitarian Perspective.¹ I was motivated in this direction in part because the theological academy was caught up, around the turn of the millennium, on questions related to method,² and in part because my own graduate training under a philosophical theologian alerted me to the importance of providing methodological argumentation in a time when theological claims were no longer being received merely because they were asserted. Both trends were reactions to the post-Enlightenment world that had been emerging with increasing clarity across the last
CHAPTER 1 The Demise of Foundationalism and the Retention of Truth: from:
The Dialogical Spirit
Abstract: In a recent essay entitled “ The Postpositivist Choice: Tracy or Lindbeck?,” Richard Lints suggests that there are basically two methodological options available to contemporary theology: either the postmodern approach that highlights the public or universal character of theological rationality or the postliberal emphasis on intertextuality, narrative, and the cultural-linguistic framework of all knowledge.¹ Although Lints writes from within the evangelical tradition, a movement well known for taking a stand for the truth, he refrains from offering an answer to the question posed in the title, preferring instead to provide a descriptive survey of the two options.² As part of
CHAPTER 8 Mind and Life, Religion and Science: from:
The Dialogical Spirit
Abstract: In this chapter, I explore what happens to the Buddhist-Christian dialogue when another party is introduced into the conversation, in this case, the sciences. My question concerns how the interface between religion and science is related to the Buddhist-Christian encounter and vice versa. I take up this question in four steps, correlating with the four parts of this chapter. First, I sketch a brief overview of the Buddhist-science encounter, and then turn my attention more specifically to the recent exchanges in the Mind and Life Dialogues involving Western scientists and philosophers and Tibetan Buddhist practitioners, including His Holiness the Dalai
Introduction from:
The Dialogical Spirit
Abstract: Soon after completing my PhD thesis I wrote a book on theological method,
Spirit-Word-Community: Theological Hermeneutics in Trinitarian Perspective.¹ I was motivated in this direction in part because the theological academy was caught up, around the turn of the millennium, on questions related to method,² and in part because my own graduate training under a philosophical theologian alerted me to the importance of providing methodological argumentation in a time when theological claims were no longer being received merely because they were asserted. Both trends were reactions to the post-Enlightenment world that had been emerging with increasing clarity across the last
CHAPTER 1 The Demise of Foundationalism and the Retention of Truth: from:
The Dialogical Spirit
Abstract: In a recent essay entitled “ The Postpositivist Choice: Tracy or Lindbeck?,” Richard Lints suggests that there are basically two methodological options available to contemporary theology: either the postmodern approach that highlights the public or universal character of theological rationality or the postliberal emphasis on intertextuality, narrative, and the cultural-linguistic framework of all knowledge.¹ Although Lints writes from within the evangelical tradition, a movement well known for taking a stand for the truth, he refrains from offering an answer to the question posed in the title, preferring instead to provide a descriptive survey of the two options.² As part of
CHAPTER 8 Mind and Life, Religion and Science: from:
The Dialogical Spirit
Abstract: In this chapter, I explore what happens to the Buddhist-Christian dialogue when another party is introduced into the conversation, in this case, the sciences. My question concerns how the interface between religion and science is related to the Buddhist-Christian encounter and vice versa. I take up this question in four steps, correlating with the four parts of this chapter. First, I sketch a brief overview of the Buddhist-science encounter, and then turn my attention more specifically to the recent exchanges in the Mind and Life Dialogues involving Western scientists and philosophers and Tibetan Buddhist practitioners, including His Holiness the Dalai
1 Introduction: from:
Mothers on the Margin?
Abstract: This thesis grew out of an initial observation. Within the first few verses of Matthew’s patrilineal genealogy that opens his Gospel, four women are referred to: Tamar, Rahab, Ruth, and “she of Uriah.” Why, I wondered, did Matthew choose to include four Old Testament women in the annotations of his genealogy and why these particular four women? This question is not a new one and in part my work is a response to a long-held, traditional view that has collectively labeled these woman as sinners or sexually scandalous. Other explanations have also sought for one denominator common to all four
11 Conclusion: from:
Mothers on the Margin?
Abstract: This dissertation is titled with a question that demands an
3 Divine Sorrow: from:
God's Wounds
Abstract: This chapter identifies and examines the formal characteristics that structure divine sorrow.¹ Several questions immediately arise concerning the interaction among the characteristics of this symbol’s two presuppositions² with reference to the characteristics of human sin in division one of the present volume of studies. (1) What is the relationship between divine vulnerability and this passive stage of divine grief? (2) To which operation or role of the Christian God does the symbol of divine sorrow refer? (3) Toward which subjects does divine sorrow direct itself or with which subjects does God concern the divine self in God’s sorrow? (4) What
5 Divine Anguish: from:
God's Wounds
Abstract: I will inquire into the formal characteristics of the second stage in divine grief through questions that resemble those questions with which I have already examined the first, more passive, stage of this symbol. Again, these questions will also reappear in the following studies of this symbol. (1) What is the relationship between divine vulnerability and the active stage of divine grief? (2) To which divine role or operation does the symbol of divine anguish primarily refer? (3) Toward which subjects does divine anguish direct itself or which subjects concern God in divine anguish? (4) What spatial and temporal features
9 Divine Travail: from:
God's Wounds
Abstract: In my study of the first stage of divine self-sacrifice, or divine travail, I commence with an analysis of the formal characteristics in this moment of divine suffering as I have done previously. Those questions with which I formerly isolated and examined the principal formal characteristics of the first divine wound function similarly here with respect to divine travail. (1) What is the relationship between divine vulnerability and activity in the first stage of divine self-sacrifice? (2) To which divine role or operation does the symbol of divine travail refer? (3) Toward which subjects does divine travail direct itself, or
11 Divine Agony: from:
God's Wounds
Abstract: I initiate this analysis of divine agony, as I have in each interpretation of the previous stages in divine suffering, with an exposition of the formal character of divine agony. Furthermore, once again, I submit the same four principal questions to this stage in the Christian symbol of divine suffering, the answers to which yield the formal character or structure of divine agony. (1) What is the relationship between divine vulnerability and this more passive stage of divine self-sacrifice? (2) To which operation or role in the divine life does the symbol of divine agony refer? (3) Toward which subjects
3 Divine Sorrow: from:
God's Wounds
Abstract: This chapter identifies and examines the formal characteristics that structure divine sorrow.¹ Several questions immediately arise concerning the interaction among the characteristics of this symbol’s two presuppositions² with reference to the characteristics of human sin in division one of the present volume of studies. (1) What is the relationship between divine vulnerability and this passive stage of divine grief? (2) To which operation or role of the Christian God does the symbol of divine sorrow refer? (3) Toward which subjects does divine sorrow direct itself or with which subjects does God concern the divine self in God’s sorrow? (4) What
5 Divine Anguish: from:
God's Wounds
Abstract: I will inquire into the formal characteristics of the second stage in divine grief through questions that resemble those questions with which I have already examined the first, more passive, stage of this symbol. Again, these questions will also reappear in the following studies of this symbol. (1) What is the relationship between divine vulnerability and the active stage of divine grief? (2) To which divine role or operation does the symbol of divine anguish primarily refer? (3) Toward which subjects does divine anguish direct itself or which subjects concern God in divine anguish? (4) What spatial and temporal features
9 Divine Travail: from:
God's Wounds
Abstract: In my study of the first stage of divine self-sacrifice, or divine travail, I commence with an analysis of the formal characteristics in this moment of divine suffering as I have done previously. Those questions with which I formerly isolated and examined the principal formal characteristics of the first divine wound function similarly here with respect to divine travail. (1) What is the relationship between divine vulnerability and activity in the first stage of divine self-sacrifice? (2) To which divine role or operation does the symbol of divine travail refer? (3) Toward which subjects does divine travail direct itself, or
11 Divine Agony: from:
God's Wounds
Abstract: I initiate this analysis of divine agony, as I have in each interpretation of the previous stages in divine suffering, with an exposition of the formal character of divine agony. Furthermore, once again, I submit the same four principal questions to this stage in the Christian symbol of divine suffering, the answers to which yield the formal character or structure of divine agony. (1) What is the relationship between divine vulnerability and this more passive stage of divine self-sacrifice? (2) To which operation or role in the divine life does the symbol of divine agony refer? (3) Toward which subjects
3 Divine Sorrow: from:
God's Wounds
Abstract: This chapter identifies and examines the formal characteristics that structure divine sorrow.¹ Several questions immediately arise concerning the interaction among the characteristics of this symbol’s two presuppositions² with reference to the characteristics of human sin in division one of the present volume of studies. (1) What is the relationship between divine vulnerability and this passive stage of divine grief? (2) To which operation or role of the Christian God does the symbol of divine sorrow refer? (3) Toward which subjects does divine sorrow direct itself or with which subjects does God concern the divine self in God’s sorrow? (4) What
5 Divine Anguish: from:
God's Wounds
Abstract: I will inquire into the formal characteristics of the second stage in divine grief through questions that resemble those questions with which I have already examined the first, more passive, stage of this symbol. Again, these questions will also reappear in the following studies of this symbol. (1) What is the relationship between divine vulnerability and the active stage of divine grief? (2) To which divine role or operation does the symbol of divine anguish primarily refer? (3) Toward which subjects does divine anguish direct itself or which subjects concern God in divine anguish? (4) What spatial and temporal features
9 Divine Travail: from:
God's Wounds
Abstract: In my study of the first stage of divine self-sacrifice, or divine travail, I commence with an analysis of the formal characteristics in this moment of divine suffering as I have done previously. Those questions with which I formerly isolated and examined the principal formal characteristics of the first divine wound function similarly here with respect to divine travail. (1) What is the relationship between divine vulnerability and activity in the first stage of divine self-sacrifice? (2) To which divine role or operation does the symbol of divine travail refer? (3) Toward which subjects does divine travail direct itself, or
11 Divine Agony: from:
God's Wounds
Abstract: I initiate this analysis of divine agony, as I have in each interpretation of the previous stages in divine suffering, with an exposition of the formal character of divine agony. Furthermore, once again, I submit the same four principal questions to this stage in the Christian symbol of divine suffering, the answers to which yield the formal character or structure of divine agony. (1) What is the relationship between divine vulnerability and this more passive stage of divine self-sacrifice? (2) To which operation or role in the divine life does the symbol of divine agony refer? (3) Toward which subjects
3 Divine Sorrow: from:
God's Wounds
Abstract: This chapter identifies and examines the formal characteristics that structure divine sorrow.¹ Several questions immediately arise concerning the interaction among the characteristics of this symbol’s two presuppositions² with reference to the characteristics of human sin in division one of the present volume of studies. (1) What is the relationship between divine vulnerability and this passive stage of divine grief? (2) To which operation or role of the Christian God does the symbol of divine sorrow refer? (3) Toward which subjects does divine sorrow direct itself or with which subjects does God concern the divine self in God’s sorrow? (4) What
5 Divine Anguish: from:
God's Wounds
Abstract: I will inquire into the formal characteristics of the second stage in divine grief through questions that resemble those questions with which I have already examined the first, more passive, stage of this symbol. Again, these questions will also reappear in the following studies of this symbol. (1) What is the relationship between divine vulnerability and the active stage of divine grief? (2) To which divine role or operation does the symbol of divine anguish primarily refer? (3) Toward which subjects does divine anguish direct itself or which subjects concern God in divine anguish? (4) What spatial and temporal features
9 Divine Travail: from:
God's Wounds
Abstract: In my study of the first stage of divine self-sacrifice, or divine travail, I commence with an analysis of the formal characteristics in this moment of divine suffering as I have done previously. Those questions with which I formerly isolated and examined the principal formal characteristics of the first divine wound function similarly here with respect to divine travail. (1) What is the relationship between divine vulnerability and activity in the first stage of divine self-sacrifice? (2) To which divine role or operation does the symbol of divine travail refer? (3) Toward which subjects does divine travail direct itself, or
11 Divine Agony: from:
God's Wounds
Abstract: I initiate this analysis of divine agony, as I have in each interpretation of the previous stages in divine suffering, with an exposition of the formal character of divine agony. Furthermore, once again, I submit the same four principal questions to this stage in the Christian symbol of divine suffering, the answers to which yield the formal character or structure of divine agony. (1) What is the relationship between divine vulnerability and this more passive stage of divine self-sacrifice? (2) To which operation or role in the divine life does the symbol of divine agony refer? (3) Toward which subjects
1 Martin Luther in the Context of Poverty and Religious Pluralism from:
Martin Luther and Buddhism
Abstract: It becomes an inevitable reality in Asia that a way of dealing with the gospel/culture question turns into a gospel/religions question without further ado. Consider a story about a missionary and a tribal leader: A young missionary worked with a tribal group for several months and then sent a message to his senior colleague asking him to officiate at a baptism as the sign of recognizing them as Christians. The senior missionary arrived and made a plan for baptism on the following day. During the night the tribal council had a serious discussion, and then sent a message of regret
Book Title: Facing the Other-John Paul II, Levinas, and the Body
Publisher: James Clarke & Co
Author(s): de Malherbe Brice
Abstract: What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.
Link: http://www.jstor.org/stable/j.ctt1cgf9gn
Book Title: Facing the Other-John Paul II, Levinas, and the Body
Publisher: James Clarke & Co
Author(s): de Malherbe Brice
Abstract: What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.
Link: http://www.jstor.org/stable/j.ctt1cgf9gn
Book Title: Facing the Other-John Paul II, Levinas, and the Body
Publisher: James Clarke & Co
Author(s): de Malherbe Brice
Abstract: What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.
Link: http://www.jstor.org/stable/j.ctt1cgf9gn
Introduction from:
Contextual Theology
Abstract: Hopes that the future of theology lies among the new “contextual” theologies of the “new Christianity” abound. Could these theologies replace the theologies of the Atlantic cultures with their roots in ancient theology and doctrine? For some this hope has given carte blanche to any theology from the global South that calls into question traditional “Western” theology. For others the emergence of non-Western Christian thinking is insignificant for it seems to have little to add to the theological debate. I believe these claims to be misleading and disingenuous. The theologies of the “new Christianity” cannot be easily pigeonholed in anti-traditional
6 Theology, Both Local and Ecumenical: from:
Contextual Theology
Abstract: Historical and social realities provide textual meaning with its temporal and cultural limits and possibilities. We experience our world because we are part of a world. For our faith to have meaning it must be meaningful in a particular historical, cultural, and social context. The question of whether and how the meaning of the beliefs and practices of Christian faith can be translated into those that share the same truth in other cultures becomes acute. For the claims of Christian conviction to be true they must be commensurable. All this leads to an assertion: once the faith has been shared,
VII. The Unexpected Gift from:
Gift and the Unity of Being
Abstract: We have approached the circularity of being and gift by saying that whereas gift indicates the unity of being, unity points to the permanence of the gift. The inseparability of the gifted unity of being from the question of time arose through the examination of the gratuity of the gift: the entryway to the meaning of being’s time and eternity.Pondering God’s own gratuity revealed that the tri-hypostatic being is one precisely because God is eternal, ever-fruitful beginning. Eternity is the tri-hypostatic gift that is simple, perfect, self-subsistent, and ever-fruitful beginning. We also arrived at the relation between being and time
Book Title: Allegorizing History-The Venerable Bede, Figural Exegesis and Historical Theory
Publisher: James Clarke & Co
Author(s): Furry Timothy J.
Abstract: What is history? This question can be taken in many ways, including radically skeptical ones, but in 'Allegorizing History' Timothy J. Furry asks the questions not with that axe to grind but because it has become clear to him, through study of Bede and other ancient Christians, that history is not so simple. To be sure, many, if not all scholars, know that thanks to the work of postmodern philosophers and twentieth-century historical theorists like R.G. Collingwood, Hans-Georg Gadamer, and Hayden White. In this work, Furry shows that there are competing notions and purposes of historical practice, more specifically between Bede and the scholars who have recently studied him. Moreover, he explaisn why this difference matters and what implications result from such competing notions and practices of history, especially in the exegesis of Scripture as well as how exegesis also influences conceptions of history. Following a tradition of historians and theologians who have sought to blur the lines between theology and other disciplines, Furry explores how, if biblical exegesis was not an isolated discipline for ancient and medieval Christians, then its effects should be seen in other arenas. His argument here is that one of these arenas or disciplines is history.
Link: http://www.jstor.org/stable/j.ctt1cgfb0w
Introduction from:
Allegorizing History
Abstract: What is history? This question can be taken in many ways, including radically skeptical ones, but I ask it not with that axe to grind. Instead, I ask it because it has become clear to me, through my study of Bede and other ancient Christians, that history is not so simple. To be sure, many, if not all scholars, know that thanks to the work of postmodern philosophers and twentieth-century historical theorists like R. G. Collingwood, Hans-Georg Gadamer, and Hayden White. In what follows, I will show that there are competing notions and purposes of historical practice, more specifically between
Introduction from:
Being Human, Becoming Human
Abstract: The essays in this volume demonstrate Bonhoeffer’s significance for reflecting on the social and political dimensions of our contemporary world, which is grappling with questions of social identity and religion. As the title indicates, these essays on Bonhoeffer’s social thought are motivated by an anthropological concern: When we consider the rapid scientific advances of genetics and globally recurring human atrocities, does it not become apparent that human dignity requires a transcendent reference point? Yet as a generation justly suspicious of easy metaphysical assumptions, we also ask how any one concept of human dignity can offer the kind of transcendence and
6 The Narrow Path: from:
Being Human, Becoming Human
Author(s) Harvey Barry
Abstract: Dietrich Bonhoeffer concludes the preface to
Discipleshipwith a comment which, though in its immediate setting refers to the decision of the Confessing Church to resist incorporation into the Reich Church, sets the appropriate context for assessing the contribution of his theology to the question of sociality: “Today it seems so difficult to walk with certainty the narrow path of the church’s decision and yet remain wide open to Christ’s love for all people, and in God’s patience, mercy and loving-kindness (Titus 3:4) for the weak and godless. Still, both must remain together, or else we will follow merely human
9 Con-Formation with Jesus Christ: from:
Being Human, Becoming Human
Author(s) Dahill Lisa E.
Abstract: What do we learn from Dietrich Bonhoeffer about being and becoming human? That question animating this volume of essays pushes deep into Christian anthropology, ecclesiology, social analysis, and Christology—that is to say, it invites us into the territory of the
body. To assert that the questions at the heart of Bonhoeffer’s thinking and witness are inherently matters of reflective Christianembodimentin the world may seem so clear as not to warrant comment; obviously humans are constituted as bodies, and anything we might say about our humanity and life together in the world must take account of that fact.
4 A Dialectical Engagement with Cosmic War: from:
Religion and Violence
Abstract: In the previous chapter, I outlined a theoretical framework for authentic and historical meaning-making based on Lonergan’s creative and healing vectors within the scale of values. The creative vector constitutes the movement from below upward, from vital, to social, cultural, and personal values. The need to realize vital values on a recurrent basis gives rise to questions at the social level to address the needs of sustainable living. Sustainable living invites questions at the cultural level so that a direction conducive to human living might be found. Questions at the cultural level draw forth our capacity for personal self-transcendence.
10 Conclusions from:
Religion and Violence
Abstract: My aim in this book has been to explore the link between religion and violence, which I have done through four key symbols employed by commentators and academics convinced that religion often promotes violence. These symbols were: cosmic war, martyrdom, demonization, and warrior empowerment. I engaged dialectically with each of these symbols, using the insights of Bernard Lonergan, and through that engagement, I addressed a number of questions: What are the truthful and mistaken assertions made by authors through the lenses of these symbols around the link between religion and violence? Are there better categories to understand religiously motivated violence?
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
1 Delimitation of the Problem from:
God's Wounds
Abstract: By delimiting the problem for investigation, this chapter provides the first orientation that an encounter with the Christian symbol of divine suffering requires. I will delimit the problem for inquiry in a series of steps. (1) In the first step, I will circumscribe
the questionwith which to approach this symbol. (2) Second, I will specify the meaning of this symbol as aChristiansymbol. (3) My third step will describe theconcept of symbolthat I have employed to formulate the problem that this larger study addresses. (4) In a fourth step, I will clarify the nature and extent
7 The Reality of Late Capitalism and Its Challenge from:
Church and Ethical Responsibility in the Midst of World Economy
Abstract: Since the days of Marx, the shift to monopoly capitalism in the phase of imperialism has made Marx’s theory questionable and even obsolete. The unemployed army as capitalism’s gravediggers turned into labor aristocrats. Not competition in industrial capitalism, but monopoly played a decisive role in changed economic life. Bank capital has merged with industrial capital and this merger created finance capital. The export of capital became greatly important. Through international monopoly the territorial division of unoccupied parts of the world was established among the major capitalist powers and their satellites.¹
Book Title: Vatican II-Expériences canadiennes – Canadian experiences
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Routhier Gilles
Abstract: Le deuxième concile du Vatican (1961-1965) fut l'un des événements religieux les plus importants du vingtième siècle. Au Canada, il coïncida avec une période de changements culturels et sociétaux sans précédent, entraînant chez les évêques catholiques canadiens un réexamen de la place et de la mission de l'Église dans le monde. Pendant quatre ans, les évêques catholiques canadiens se réunirent avec leurs collègues de partout dans le monde pour réfléchir aux questions urgentes qui se posaient à l'Église et en débattre. Ce livre bilingue étudie l'interprétation et la réception de Vatican II au Canada, analysant diverses questions, dont le rôle des médias, les réactions des autres chrétiens, les contributions des participants canadiens, l'impact du Concile sur la pratique religieuse et sa contribution à la progression du dialogue interreligieux.
Link: http://www.jstor.org/stable/j.ctt1ch77hx
Canada’s Ukrainian Catholics and Vatican II: from:
Vatican II
Author(s) Tataryn Myroslaw
Abstract: The question of the reception of Vatican II by Ukrainian Catholics in Canada is a particularly vexing one because it is not a welltrodden path and has eluded critical inquiry. Thus it remains a question that will involve not just academic study but also personal bias or, more diplomatically put, context. The current author, for example, does not come to the study as a researcher of Vatican II but rather as someone who has been perplexed by the difference in religious cultures among Ukrainian Catholics in eastern and western Canada. One of the main differences in these cultures relates to
Religious Education: from:
Vatican II
Author(s) van den Hengel John
Abstract: Approaches to religious education had begun to change in the Western Church long before the Second Vatican Council gathered in 1962. The heritage of the famous Roman Catechism of the Council of Trent, with its various national editions and its memorization method of question and answer, endured generally until the 1960s, but voices for transformation had been gathering strength decades earlier.¹
Imaging Perfectae Caritatis: from:
Vatican II
Author(s) MacDonald Heidi
Abstract: In the 1960s some 60,000 Canadian women belonged to 183 congregations and orders. These congregations were diverse in historical roots and governance. Some were provinces of international communities; others were indigenous Canadian foundations. Regardless of their origins or orientations, Vatican II marked a significant event in their history. While many of the council’s documents both directly and indirectly impacted on their identities and caused some to question the very nature of the vowed life (e.g., the Dogmatic Constitution on the Church [
Lumen Gentium] in its call to holiness of all the faithful), this essay will focus on the response of
Book Title: Vatican II-Expériences canadiennes – Canadian experiences
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Routhier Gilles
Abstract: Le deuxième concile du Vatican (1961-1965) fut l'un des événements religieux les plus importants du vingtième siècle. Au Canada, il coïncida avec une période de changements culturels et sociétaux sans précédent, entraînant chez les évêques catholiques canadiens un réexamen de la place et de la mission de l'Église dans le monde. Pendant quatre ans, les évêques catholiques canadiens se réunirent avec leurs collègues de partout dans le monde pour réfléchir aux questions urgentes qui se posaient à l'Église et en débattre. Ce livre bilingue étudie l'interprétation et la réception de Vatican II au Canada, analysant diverses questions, dont le rôle des médias, les réactions des autres chrétiens, les contributions des participants canadiens, l'impact du Concile sur la pratique religieuse et sa contribution à la progression du dialogue interreligieux.
Link: http://www.jstor.org/stable/j.ctt1ch77hx
Canada’s Ukrainian Catholics and Vatican II: from:
Vatican II
Author(s) Tataryn Myroslaw
Abstract: The question of the reception of Vatican II by Ukrainian Catholics in Canada is a particularly vexing one because it is not a welltrodden path and has eluded critical inquiry. Thus it remains a question that will involve not just academic study but also personal bias or, more diplomatically put, context. The current author, for example, does not come to the study as a researcher of Vatican II but rather as someone who has been perplexed by the difference in religious cultures among Ukrainian Catholics in eastern and western Canada. One of the main differences in these cultures relates to
Religious Education: from:
Vatican II
Author(s) van den Hengel John
Abstract: Approaches to religious education had begun to change in the Western Church long before the Second Vatican Council gathered in 1962. The heritage of the famous Roman Catechism of the Council of Trent, with its various national editions and its memorization method of question and answer, endured generally until the 1960s, but voices for transformation had been gathering strength decades earlier.¹
Imaging Perfectae Caritatis: from:
Vatican II
Author(s) MacDonald Heidi
Abstract: In the 1960s some 60,000 Canadian women belonged to 183 congregations and orders. These congregations were diverse in historical roots and governance. Some were provinces of international communities; others were indigenous Canadian foundations. Regardless of their origins or orientations, Vatican II marked a significant event in their history. While many of the council’s documents both directly and indirectly impacted on their identities and caused some to question the very nature of the vowed life (e.g., the Dogmatic Constitution on the Church [
Lumen Gentium] in its call to holiness of all the faithful), this essay will focus on the response of
9 Les sources juridiques au service de l’histoire socio-culturelle de la France médiévale et moderne from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Perrier Sylvie
Abstract: Depuis quelques décennies, l’histoire sociale, médiévale aussi bien que modeme, exploite ce matériau de choix que sont les archives judiciaires pour étudier le fait social dans toute sa complexité: travail, migrations, pratiques matrimoniales, marginalité, criminalité, etc. Depuis peu cependant, le questionnement s’est porté sur la nature et la signification des actes juridiques et sur les pratiques qu’ils révèlent. Le renouveau de l’histoire du notariat, en particulier, a amene les historiens à s’intéresser à la pratique notariale autant qu’au contenu des actes, redonnant ainsi sa juste place au contexte juridicoprofessionnel qui a produit a ces sources incontournables de l’histoire sociale¹.
14 Documents in Bronze and Stone: from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Vance Jonathan F.
Abstract: In 1925, in passing its verdict in the competition to design Winnipeg’s civic war memorial, the judging panel declared for the winner with the following words: “The sentiment is simply and directly expressed in a manner about which no doubt can be felt and no questions need to be asked.”¹ For these judges, the winning design was not open to interpretation; it had one meaning and one meaning only, and that meaning would endure for all time.
17 What do the Radio Program Schedules Reveal? from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) MacLennan Anne F.
Abstract: Although content analysis is used extensively in the field of communications, it has been applied only sporadically to broadcasting history. Most of the standard works on Canadian radio history are nationalistic in tone and make reference to the threat of American programming without quantifying its impact for assessment. Extensive content analysis of Canadian radio program schedules during the 1930s in Vancouver, Montreal, and Halifax questions some of the long-held historical misconceptions about Canadian radio. While judgmental samples and the representations of lobbyists to government commissions would be considered suspect and completely unsuitable for a contemporary study, these remain the standard
20 Evidence of What? from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Gaffield Chad
Abstract: Surprisingly and in repeatedly unexpected ways, historians have continued to debate in recent decades the central question of their craft: how can the past be described and explained? At each stage of the debate, the answers to this question have reflected and contributed to larger epistemological discussions across the disciplines. The following discussion examines selected aspects of the twists and turns of recent historical debate by using the example of research on census enumerations. From the time of the “new social history” of the 1960s and 1970s to the cultural history of the 1980s and 1990s, scholars have focused on
9 Les sources juridiques au service de l’histoire socio-culturelle de la France médiévale et moderne from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Perrier Sylvie
Abstract: Depuis quelques décennies, l’histoire sociale, médiévale aussi bien que modeme, exploite ce matériau de choix que sont les archives judiciaires pour étudier le fait social dans toute sa complexité: travail, migrations, pratiques matrimoniales, marginalité, criminalité, etc. Depuis peu cependant, le questionnement s’est porté sur la nature et la signification des actes juridiques et sur les pratiques qu’ils révèlent. Le renouveau de l’histoire du notariat, en particulier, a amene les historiens à s’intéresser à la pratique notariale autant qu’au contenu des actes, redonnant ainsi sa juste place au contexte juridicoprofessionnel qui a produit a ces sources incontournables de l’histoire sociale¹.
14 Documents in Bronze and Stone: from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Vance Jonathan F.
Abstract: In 1925, in passing its verdict in the competition to design Winnipeg’s civic war memorial, the judging panel declared for the winner with the following words: “The sentiment is simply and directly expressed in a manner about which no doubt can be felt and no questions need to be asked.”¹ For these judges, the winning design was not open to interpretation; it had one meaning and one meaning only, and that meaning would endure for all time.
17 What do the Radio Program Schedules Reveal? from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) MacLennan Anne F.
Abstract: Although content analysis is used extensively in the field of communications, it has been applied only sporadically to broadcasting history. Most of the standard works on Canadian radio history are nationalistic in tone and make reference to the threat of American programming without quantifying its impact for assessment. Extensive content analysis of Canadian radio program schedules during the 1930s in Vancouver, Montreal, and Halifax questions some of the long-held historical misconceptions about Canadian radio. While judgmental samples and the representations of lobbyists to government commissions would be considered suspect and completely unsuitable for a contemporary study, these remain the standard
20 Evidence of What? from:
Building New Bridges - Bâtir de nouveaux ponts
Author(s) Gaffield Chad
Abstract: Surprisingly and in repeatedly unexpected ways, historians have continued to debate in recent decades the central question of their craft: how can the past be described and explained? At each stage of the debate, the answers to this question have reflected and contributed to larger epistemological discussions across the disciplines. The following discussion examines selected aspects of the twists and turns of recent historical debate by using the example of research on census enumerations. From the time of the “new social history” of the 1960s and 1970s to the cultural history of the 1980s and 1990s, scholars have focused on
Chapter II Diachronic and Synchronic Perspectives on the French Language in Canada: from:
Multiculturalism and Integration
Author(s) REGAN VERA
Abstract: This chapter addresses a range of issues, several of which could be treated individually at some length. The focus of the chapter is, therefore, on a selection of issues that are of specific linguistic interest, linguistic diversity and homogenization in France and in New France, the current status and position of the French language in Canada, attitudes to the French language and issues of norm from a sociolinguistic perspective and Canada as a multilingual society and language contact: change, borrowing, code-switching.¹ The chapter as a whole aims to elucidate questions, some of which have been a source of interest for
Chapter VIII Narrer les marginaux : from:
Multiculturalism and Integration
Author(s) DOPAZO OLAYA GONZÁLEZ
Abstract: Notre point de départ n’est autre que l’incipit de
La détresse et l’enchantement, l’autobiographie de Gabrielle Roy. Elle a voulu qu’il soit une question qui reste sans réponse : « Quand donc ai-je pris conscience pour la première fois que j’étais, dans mon pays, d’une espèce destinée à être traitée en inférieure ? », et quelques lignes plus bas elle continue : « Winnipeg, la capitale, … jamais ne nous reçut tout à fait autrement qu’en étrangères » (1984 : 11). La question évoque une douleur personnelle, mais aussi collective, celle d’elle-même et de sa mère en tant que francophones
Book Title: Enjeux interculturels des médias-Altérités, transferts et violences
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Moser Walter
Abstract: Cet ouvrage vise à éclairer deux problématiques actuelles, l'intermédialité - l'interaction des représentations médiatiques - et l'interculturalité - l'interaction des cultures. Trois questions principales guident les contributeurs au volume : Comment les médias se sont-ils inscrits dans le processus actuel de mondialisation culturelle ? Quelles sont les images d'autres cultures qu'ils construisent ? Dans quelle mesure les médias exercent-t-ils une violence par rapport à d'autres cultures qui n'ont pas l'habitude de se représenter dans les genres médiatiques de l'Occident ? Pour y répondre, les auteurs explorent le rôle des médias dans la connaissance de l'Autre, la violence interculturelle et la mondialisation. Ils découvrent que le fil conducteur réside dans la tension entre mondialisation et réappropriation, entre images stéréotypées et images complexes, entre violence médiatique et formes de résistance.
Link: http://www.jstor.org/stable/j.ctt1ch7836
Ethno-cinémato-graphie ou la fonctionnalisation de l’autre au cinéma from:
Enjeux interculturels des médias
Author(s) Ochsner Beate
Abstract: Le questionnement principal du présent ouvrage porte sur la fonction globalisante, interculturelle et parfois violente de la représentation médiatique de l’autre, plus exactement d’un autre « distant », qui « s’avère être une capture, une invention, une construction, sinon une “fabrication” de toutes pièces »¹. Cet autre, principalement conçu comme le représentant d’une autre culture, est censé venir d’un dehors, d’une autre ethnie, d’une autre partie du monde. Dans notre contribution, nous nous permettons de déplacer légèrement la question et d’attirer l’attention sur un « autre » autre, plus proche : l’autre de soi-même (ou soi-même comme l’autre), ainsi que
Médiation et responsabilité from:
Enjeux interculturels des médias
Author(s) Mariniello Silvestra
Abstract: Ce texte s’inscrit dans le questionnement du vie colloque international de la nouvelle sphère intermédiatique –
Enjeux interculturels des médias. Violences, discontinuités, altérités– concernant la construction médiatique de l’Autre. Ce qui m’intéresse ici est un cas de figure particulier : l’Autre sur lequel je me pencherai n’est pas le représentant d’un ailleurs géographique et conséquemment ethnique, culturel, social, économique, mais un « produit » de la culture, de la société et de l’économie locales.
La construction d’un temps subversif dans Mariages (Catherine Martin, 2002) from:
Enjeux interculturels des médias
Author(s) Lacasse Germain
Abstract: L’image voyage à la vitesse de la lumière, et le son à la vitesse du son. Mais quelle doit être la vitesse de la sensation ? Quelle doit être la vitesse du discours ? La question qui me préoccupe le plus est peut-être celle-ci : Quelle doit être la vitesse de la perception ? Ou encore celle-ci : Pourquoi les formes esthétiques, tous médias confondus, semblent-elles de plus en plus soumises à une accélération constante, et bientôt exponentielle ? Quand devronsnous confier la réception des livres ou des films à des machines automatiques capables de capter et de décoder des
Introduction à la deuxième section from:
Enjeux et défis du développement international
Abstract: Dans cette deuxième section, il est question des grands acteurs qui sont au cœur du domaine du développement international aujourd’hui. Les divers chapitres fournissent une masse d’informations nécessaires pour comprendre leur évolution, leurs débats, leurs contradictions.
Introduction à la troisième section from:
Enjeux et défis du développement international
Abstract: Dans le chapitre 12, Nasser Ary Tanimoune analyse le lancinant problème de la dette extérieure qui pèse très lourd sur les pays du Sud. Il analyse la genèse de cette problématique, décrit les responsabilités multiples et explore les pistes identifiées par les acteurs pour amoindrir et même résoudre cette question d’une
Book Title: Red, White, and Blue-A Critical Analysis of Constitutional Law
Publisher: University Press of Kansas
Author(s): Levinson Sanford
Abstract: The first paperback edition of a classic of American constitutional theory. The book is divided into two parts. In Part I Professor Tushnet appraises the five major competing "grand theories" of constitutional law and interpretation, and, argues that none of them satisfy their own requirements for coherence and judicial constraint. In Part II the author offers a descriptive sociology of constitutional doctrine and raises critical questions as to whether a grand theory is necessary, is it possible to construct a coherent, useful grand theory, and is construction of an uncontroversial grand theory possible?Professor Tushnet's new Afterword is organized in parallel fashion to the original text. Part I offers a new survey of the contemporary terrain of constitutional interpretation. Part II provides an extended discussion of the most prominent of contemporary efforts to provide an external analysis of constitutional law, the idea of regime politics. This includes discussion of major court decisions, including
Bush v. GoreandCitizens United.
Link: http://www.jstor.org/stable/j.ctt1ch7988
1 The Jurisprudence of History from:
Red, White, and Blue
Abstract: In 1985 public controversy erupted over apparently esoteric questions of constitutional theory. Attorney General Edwin Meese III gave a widely publicized speech criticizing the Supreme Court and arguing that the Court should return to a “jurisprudence of original intention,” in which it would construe the Constitution precisely in line with the intentions of the framers. Three months later Justice William Brennan delivered an equally well publicized speech, generally taken to be a response to Meese, that rejected such a jurisprudence as impossible.¹ Meanwhile a less widely noted controversy over following precedent has been simmering. Liberals who formerly admired courts for
Cross-Talk, Postcolonial Pedagogy, and Transnational Literacy from:
Home-Work
Author(s) BRYDON DIANA
Abstract: My title, “cross-talk,” evokes the ambivalence of the conflictual classroom where dialogue is engaged about issues that matter enough to get people angry. Postcolonial questions in Canadian contexts can function like lightning rods for channelling complex and inarticulate anxieties about the changing shape of the nation. This paper was first inspired by my surprise at the anger that Dionne Brand’s perspective on the Writing Thru Race conference, held in 1994 after significant media controversy, can still inspire, several years after its enactment. It arises from my attempts in the classroom, together with my students, to work through that anger to
Culture and the Global State: from:
Home-Work
Author(s) HJARTARSON PAUL
Abstract: This book brings into critical relation two fields of study, postcolonialism and pedagogy, and proposes to examine the Canadian literatures within that context. While I welcome the foregrounding of pedagogical concerns, configuring the topic as
Postcolonialism and Pedagogyraises three significant issues for me. In raising these issues, my desire is not to call into question either the topic itself or postcolonialism as a critique but to underscore the incredible change sweeping through the discipline of English—indeed, through the humanities and social sciences generally—the fluidity of the situation at present, and the confused nature of the debates those
Codes of Canadian Racism: from:
Home-Work
Author(s) BUDDE ROBERT
Abstract: The canadian discourses of power that flow around race and racism infiltrate texts as diverse as a provincial referendum, the Multiculturalism Act, and prominent newspaper ads, and these discourses, both official and popular, are sources for a much wider public perception and sensibility, ones that foster attitudes intolerant of difference. Classroom study of these texts offers an opportunity to unravel the many unquestioned Canadian assumptions regarding ethnicity, visible minorities, and especially, First Nations identity and status. One of the functions of the university environment is to examine ideologies that have been previously accepted and passively consumed, enabling a rejection of
Reading against Hybridity?: from:
Home-Work
Author(s) HÄRTING HEIKE
Abstract: Both of these epigraphs serve as a rough itinerary of this essay’s conceptual inquiries and multi-generic reading practices. Through their different political perspectives, the two quotations raise questions about, first, indigenous accounts of what Zygmunt Bauman calls the “human” and “social consequences of the globalizing process” (1), and, second, the theoretical and pedagogical value of diverse concepts and metaphors of cultural hybridity in an indigenous context. But they are also a reminder that “epigraph[s],” in Jacques Derrida’s words, “will never make a beginning” but comprise an indefinite network of texts (
Dissemination43) and conversations. Indeed, to a great extent, the
“Outsiders” and “Insiders”: from:
Home-Work
Author(s) KRUK LAURIE
Abstract: Is native literature also Canadian literature? Or is that a “simple” question, posed at the “Postcolonialism and Pedagogy” symposium, May 2002?¹ In 1999, I, the resident Canadianist at my small undergraduate institution, was asked to put together a new course in Native Literature in English, to be cross-listed with our developing Native Studies program. I had incorporated Native-authored literature within my Canadian survey, by the addition of a token text—either Tomson Highway’s
The Rez SistersorDry Lips Oughta Move to Kapuskasing, perennial favourites—but this new program initiative meant putting the “insider” into the “outsider” position. My institution
Re-Placing Ethnicity: from:
Home-Work
Author(s) GREKUL LISA
Abstract: Over the past 50 years, Canadian writers of Ukrainian descent have produced a substantial body of literature written in English that makes a rich contribution to Canadian literature. Sadly, however, Ukrainian Canadian writing is under-represented in Canadian literary studies, even though this literature has much to offer current debates going on within the Canadian literary institution. Why is Ukrainian Canadian literature rarely studied by literary scholars? Why are Ukrainian Canadian literary texts largely absent from classroom syllabi? In this paper, I suggest some possible answers to these questions. More importantly, I will outline several strategies through which Ukrainian Canadian literature
Book Title: De l'écrit à l'écran-Les réécritures filmiques du roman africain francophone
Publisher: Les Presses de l'Université d'Ottawa
Author(s): TCHEUYAP ALEXIE
Abstract: De l'écrit à l'écran est le premier ouvrage qui aborde la question de la réécriture filmique du roman africain francophone. Il se sert de la sémiologie de l'image, de la poétique et des théories post-coloniales pour définir les enjeux théoriques, idéologiques et sémantiques régissant le passage des textes littéraires au cinéma. Il identifie des paramètres importants dans la poétique de l'écriture et montre le rôle de l'acte créateur dans l'altérité du texte dérivé, filmique, par rapport au texte de départ, littéraire. De ce fait, il formule des propositions novatrices par rapport aux interrogations purement spéculatives, thématiques ou idéologiques sur « l'adaptation », acte de recréation et de réécriture dont les mécanismes dépassent le seul cadre des cinémas africains.
Link: http://www.jstor.org/stable/j.ctt1ckpcnk
Chapitre 1 LA LITTÉRATURE À L’ÉCRAN: from:
De l'écrit à l'écran
Abstract: La reprise filmique des textes littéraires soulève un certain nombre de questions qui demeurent sans réponses. Il s’agit principalement de la capacité des images industrielles à soutenir une création qui, tout en partant d’un rapport de duplication, parvienne, une fois la réalisation terminée, à évacuer quelques doutes. Le principal porte sur la prééminence qui demeure, plus ou moins implicite, de la source littéraire sur la version filmique. L’avant-garde française a d’abord considéré le phénomène comme un pis-aller honteux, avant qu’André Bazin ne tente de remettre les choses à leur Place: la plupart des chefs-d’oeuvre du cinéma contemporain sont dérivés de
Chapitre 9 MARGINALITÉ ET FONCTIONNALITÉ from:
De l'écrit à l'écran
Abstract: Dans son analyse des systèmes textuels, Christian Metz élabore la question d'une vision du monde en ces termes:
CONCLUSION from:
De l'écrit à l'écran
Abstract: Au terme de cette étude, une conclusion est-elle possible? Tâche difficile sans doute, vu la complexité et la diversité des questions soulevées et les enjeux impliqués dans l’appropriation des oeuvres littéraires par le cinéma. Une appropriation similaire à celle ayant lieu sur les écrans africains pose d’énormes défis car, de part et d’autre, la question réside en fait dans la gestion d’un héritage littéraire et dans la formulation de nouveaux discours. On l’a vu avec le cas de Sembène Ousmane, la prise en charge des oeuvres littéraires par le cinéma fait partie d'un projet précis, à savoir « la décolonisation
CHAPTER 3 THE TIMING OF TIMELINESS from:
Rephrasing Heidegger
Abstract: After finishing the preparatory fundamental analysis of Dasein in Section One of Part One of
Being and Time(which consists of §§9-44), Heidegger turns to the question of Dasein and timeliness [Zeitlichkeit] in Section Two (which consists of the remaining part ofBeing and Time,namely §§ 45-83). In order to make the transition from the theme of Section One to the theme of Section Two, Heidegger introduces a new concern in the metaphilosophical reflections of §45: the problem of thecompletenessand theauthenticityof our analysis of Dasein.
Does the Space Make Differences? from:
At the Speed of Light There is Only Illumination
Author(s) NEVE MARIO
Abstract: Since what I will try to probe and uncover is part of research in progress, many questions will probably remain unanswered. First, I will briefly outline, with the aid of Harold Innis’s concept of “bias,” some features of a possible definition of
spatial informationthat meet the present crisis in the traditional concept of territory. Second, I will show how Marshall McLuhan gestures toward the cartographic origins of nation-states—that is, the way in which map, as medium, reallyprocessedthe world. Finally, I will suggest a possible and very general frame of reference for further research. My intention is
Book Title: Is There a Canadian Philosophy?-Reflections on the Canadian Identity
Publisher: University of Ottawa Press
Author(s): HARRIS INGRID
Abstract: Is There a Canadian Philosophy?addresses the themes of community, culture, national identity, and universal human rights, taking the Canadian example as its focus. The authors argue that nations compelled to cope with increasing demands for group recognition may do so in a broadly liberal spirit and without succumbing to the dangers associated with an illiberal, adversarial multiculturalism. They identify and describe a Canadian civic philosophy and attempt to show how thismodus operandiof Canadian public life is capable of reconciling questions of collective identity and recognition with a commitment to individual rights and related principles of liberal democracy. They further argue that this philosophy can serve as a model for nations around the world faced with internal complexities and growing demands for recognition from populations more diverse than at any previous time in their histories.
Link: http://www.jstor.org/stable/j.ctt1ckpd3s
CHAPTER 4 DEMOCRACY IN CANADA: from:
Is There a Canadian Philosophy?
Author(s) Harris Ingrid
Abstract: Canadian political thinkers are currently grappling with many difficult questions in the face of the need for critical existential decisions: 1) Can the Canadian federal system survive the sovereignty of Quebec and aboriginal groups? 2) Are the special rights that accompany group sovereignty necessarily divisive, and do they spell the doom of Canada as a nationstate? 3) Should immigrants to Canada enjoy the same cultural protection as aboriginal peoples and French Canadians? 4) Can community rights be accommodated within Canadian liberal-democratic institutions?
Introduction from:
Modernité en transit - Modernity in Transit
Author(s) Moser Walter
Abstract: Par quel bout aborder la question de la modernité qui, tout affectée qu’elle est de toutes sortes de crises, de nos jours, fait preuve d’une remarquable persistance, voire résilience? Mais, d’abord, de quelle modernité parle-t-on? En suivant les divers débats sur la modernité, nous observons en fait que «modernité » peut se référer à une multitude de scénarios discursifs sectoriels et partiels qui montrent souvent une tendance à occuper la totalité du champ en question et, de ce fait, à nous faire oublier que le paradigme moderne se constitue de la convergence et de l’interaction—souvent conflictuelle—de ces divers
1 Les figurations de la modernité et de sa crise dans Les affinités électives from:
Modernité en transit - Modernity in Transit
Author(s) Moser Walter
Abstract: Àchacun sa modernité! Par moments, des chercheurs s’intéressant au paradigme de la modernité peuvent en fait avoir l’impression que cet adage s’applique. Tant les définitions de la modernité varient et se multiplient.Dans l’espace quim’est imparti ici, je n’ai pas l’intention d’établir une fois pour toutes ce qu’est la modernité. Ni de passer en revue toutes les réponses que philosophes, historiens, politologues, sociologues, anthropologues, et d’autres ont apportées à la question « Qu’est-ce que la modernité? ». Je vais plutôt emprunter un chemin indirect pour aborder la question. Il consiste à faire le détour par la littérature, et plus spécifiquement par
12 Penser le Nombre (peuple ou multitude) from:
Modernité en transit - Modernity in Transit
Author(s) Labelle Gilles
Abstract: Il sera question ici des rapports entre la pensée et un « réel » auquel on a accordé plusieurs noms depuis qu’on a cherché à le nommer : en français, le plus souvent le « peuple » (
démos)—distinguant parfois le peuple lui-même du « petit peuple » voire de la « populace » —, parfois la multitude (multitudo), la « foule » (ochlos), la « plèbe » ou encore les « masses ». Par delà les particularités que chacun de ces vocables veut indiquer, on peut poser que c’est chaque fois d’un même phénomène dont il est question :
Introduction from:
Modernité en transit - Modernity in Transit
Author(s) Moser Walter
Abstract: Par quel bout aborder la question de la modernité qui, tout affectée qu’elle est de toutes sortes de crises, de nos jours, fait preuve d’une remarquable persistance, voire résilience? Mais, d’abord, de quelle modernité parle-t-on? En suivant les divers débats sur la modernité, nous observons en fait que «modernité » peut se référer à une multitude de scénarios discursifs sectoriels et partiels qui montrent souvent une tendance à occuper la totalité du champ en question et, de ce fait, à nous faire oublier que le paradigme moderne se constitue de la convergence et de l’interaction—souvent conflictuelle—de ces divers
1 Les figurations de la modernité et de sa crise dans Les affinités électives from:
Modernité en transit - Modernity in Transit
Author(s) Moser Walter
Abstract: Àchacun sa modernité! Par moments, des chercheurs s’intéressant au paradigme de la modernité peuvent en fait avoir l’impression que cet adage s’applique. Tant les définitions de la modernité varient et se multiplient.Dans l’espace quim’est imparti ici, je n’ai pas l’intention d’établir une fois pour toutes ce qu’est la modernité. Ni de passer en revue toutes les réponses que philosophes, historiens, politologues, sociologues, anthropologues, et d’autres ont apportées à la question « Qu’est-ce que la modernité? ». Je vais plutôt emprunter un chemin indirect pour aborder la question. Il consiste à faire le détour par la littérature, et plus spécifiquement par
12 Penser le Nombre (peuple ou multitude) from:
Modernité en transit - Modernity in Transit
Author(s) Labelle Gilles
Abstract: Il sera question ici des rapports entre la pensée et un « réel » auquel on a accordé plusieurs noms depuis qu’on a cherché à le nommer : en français, le plus souvent le « peuple » (
démos)—distinguant parfois le peuple lui-même du « petit peuple » voire de la « populace » —, parfois la multitude (multitudo), la « foule » (ochlos), la « plèbe » ou encore les « masses ». Par delà les particularités que chacun de ces vocables veut indiquer, on peut poser que c’est chaque fois d’un même phénomène dont il est question :
Book Title: Entre lieux et mémoire-L'inscription de la francophonie canadienne dans la durée
Publisher: Les Presses de l'Université d'Ottawa
Author(s): THÉRIAULT Joseph Yvon
Abstract: Dans Les lieux de mémoire, Pierre Nora affirme que « la mémoire s'enracine dans le concret, l'espace, le geste, l'image et l'objet » (1984, xix). Entre lieux et mémoire adopte une perspective semblable et jette un regard sur les expériences concrètes, géographiquement situées, par lesquelles les francophones du Canada construisent leur identité à partir des réminiscences de leur passé. Ce questionnement est essentiel, car la géographie de la francophonie canadienne évolue rapidement, consolidée au Québec au cours notamment des dernières cinquante années, mais fragilisée dans les milieux les plus dynamiques de la francophonie hors Québec, là où les francophones se confrontent quotidiennement à l'Autre : anglophone, immigrant et allophone. Dans ces lieux consolidés et fluides se tissent les appartenances et les identités de ceux qui les occupent. Les auteurs abordent les lieux de mémoire du Canada français selon trois approches : l'histoire, la géographie et les arts. Tous mettent en évidence que la fondation d'un lieu de mémoire est un acte politique. Enfin, ils montrent qu'une étude des lieux de mémoire, par l'entremise des individus et des groupes qui les instituent, constitue un préalable à la compréhension de l'identité francophone canadienne, dans son unité comme dans sa diversité.
Link: http://www.jstor.org/stable/j.ctt1ckpdtn
La francophonie canadienne, le bilinguisme et l’identité canadienne dans les célébrations de la fête du Canada from:
Entre lieux et mémoire
Author(s) HAYDAY Matthew
Abstract: Les questions d’identité nationale et de commémoration s’entremêlent lors de la tenue des fêtes nationales. En tant que célébrations des événements fondateurs d’une société ou d’un pays, elles incorporent d’importants messages concernant l’histoire d’une société ainsi que des visions de l’avenir. Comme telles, elles sont à la fois des lieux de mémoire et de construction des identités nationales. De nombreux historiens canadiens, entre autres Henry Vivian Nelles (1999), Ronald Rudin (2003) et Jonathan Vance (1997), ont souligné l’importance des événements commémoratifs comme lieux de mémoire. Certains historiens et sociologues américains, tels Len Travers (1997) et Lyn Spillman (1997), ont examiné
La territorialité des lieux de mémoire : from:
Entre lieux et mémoire
Author(s) MERCIER Guy
Abstract: En 2005, au moment de quitter son poste, le maire de Québec, Jean-Paul L’Allier, déclara que l’inscription de sa ville sur la liste du patrimoine mondial de l’UNESCO en 1985 avait imposé une responsabilité supplémentaire aux autorités publiques (Gaudreau, 2005). Car Québec, ville d’ancienneté, est alors devenue un héritage à préserver non seulement pour les Québécois et les Canadiens, mais aussi pour l’humanité entière. Si le propos frappe par son bon sens, il soulève au moins deux questions fondamentales. Premièrement, au nom de qui est édictée et appliquée la norme ordonnant ou favorisant la préservation de ce patrimoine urbain ?
« Je me souviens » : from:
Entre lieux et mémoire
Author(s) MOSER Walter
Abstract: Comme on le sait, et comme le dit le cinéaste de l’Office national du film (ONF) Thierry Le Brun dès le début de son film documentaire intitulé
Un certain souvenir(2002), la plaque d’immatriculation québécoise se distingue des autres plaques de l’Amérique du Nord. Il en donne la preuve visuelle en l’insérant dans une série de plaques d’immatriculation nord-américaines qui, à part l’immatriculation proprement dite, portent toutes un slogan identitaire de l’État (américain) ou de la province (canadienne) en question. La plupart de ces slogans obéissent à une logique grammaticale de syntagme nominal et à une logique fonctionnelle de devise
Book Title: Entre lieux et mémoire-L'inscription de la francophonie canadienne dans la durée
Publisher: Les Presses de l'Université d'Ottawa
Author(s): THÉRIAULT Joseph Yvon
Abstract: Dans Les lieux de mémoire, Pierre Nora affirme que « la mémoire s'enracine dans le concret, l'espace, le geste, l'image et l'objet » (1984, xix). Entre lieux et mémoire adopte une perspective semblable et jette un regard sur les expériences concrètes, géographiquement situées, par lesquelles les francophones du Canada construisent leur identité à partir des réminiscences de leur passé. Ce questionnement est essentiel, car la géographie de la francophonie canadienne évolue rapidement, consolidée au Québec au cours notamment des dernières cinquante années, mais fragilisée dans les milieux les plus dynamiques de la francophonie hors Québec, là où les francophones se confrontent quotidiennement à l'Autre : anglophone, immigrant et allophone. Dans ces lieux consolidés et fluides se tissent les appartenances et les identités de ceux qui les occupent. Les auteurs abordent les lieux de mémoire du Canada français selon trois approches : l'histoire, la géographie et les arts. Tous mettent en évidence que la fondation d'un lieu de mémoire est un acte politique. Enfin, ils montrent qu'une étude des lieux de mémoire, par l'entremise des individus et des groupes qui les instituent, constitue un préalable à la compréhension de l'identité francophone canadienne, dans son unité comme dans sa diversité.
Link: http://www.jstor.org/stable/j.ctt1ckpdtn
La francophonie canadienne, le bilinguisme et l’identité canadienne dans les célébrations de la fête du Canada from:
Entre lieux et mémoire
Author(s) HAYDAY Matthew
Abstract: Les questions d’identité nationale et de commémoration s’entremêlent lors de la tenue des fêtes nationales. En tant que célébrations des événements fondateurs d’une société ou d’un pays, elles incorporent d’importants messages concernant l’histoire d’une société ainsi que des visions de l’avenir. Comme telles, elles sont à la fois des lieux de mémoire et de construction des identités nationales. De nombreux historiens canadiens, entre autres Henry Vivian Nelles (1999), Ronald Rudin (2003) et Jonathan Vance (1997), ont souligné l’importance des événements commémoratifs comme lieux de mémoire. Certains historiens et sociologues américains, tels Len Travers (1997) et Lyn Spillman (1997), ont examiné
La territorialité des lieux de mémoire : from:
Entre lieux et mémoire
Author(s) MERCIER Guy
Abstract: En 2005, au moment de quitter son poste, le maire de Québec, Jean-Paul L’Allier, déclara que l’inscription de sa ville sur la liste du patrimoine mondial de l’UNESCO en 1985 avait imposé une responsabilité supplémentaire aux autorités publiques (Gaudreau, 2005). Car Québec, ville d’ancienneté, est alors devenue un héritage à préserver non seulement pour les Québécois et les Canadiens, mais aussi pour l’humanité entière. Si le propos frappe par son bon sens, il soulève au moins deux questions fondamentales. Premièrement, au nom de qui est édictée et appliquée la norme ordonnant ou favorisant la préservation de ce patrimoine urbain ?
« Je me souviens » : from:
Entre lieux et mémoire
Author(s) MOSER Walter
Abstract: Comme on le sait, et comme le dit le cinéaste de l’Office national du film (ONF) Thierry Le Brun dès le début de son film documentaire intitulé
Un certain souvenir(2002), la plaque d’immatriculation québécoise se distingue des autres plaques de l’Amérique du Nord. Il en donne la preuve visuelle en l’insérant dans une série de plaques d’immatriculation nord-américaines qui, à part l’immatriculation proprement dite, portent toutes un slogan identitaire de l’État (américain) ou de la province (canadienne) en question. La plupart de ces slogans obéissent à une logique grammaticale de syntagme nominal et à une logique fonctionnelle de devise
Book Title: Entre lieux et mémoire-L'inscription de la francophonie canadienne dans la durée
Publisher: Les Presses de l'Université d'Ottawa
Author(s): THÉRIAULT Joseph Yvon
Abstract: Dans Les lieux de mémoire, Pierre Nora affirme que « la mémoire s'enracine dans le concret, l'espace, le geste, l'image et l'objet » (1984, xix). Entre lieux et mémoire adopte une perspective semblable et jette un regard sur les expériences concrètes, géographiquement situées, par lesquelles les francophones du Canada construisent leur identité à partir des réminiscences de leur passé. Ce questionnement est essentiel, car la géographie de la francophonie canadienne évolue rapidement, consolidée au Québec au cours notamment des dernières cinquante années, mais fragilisée dans les milieux les plus dynamiques de la francophonie hors Québec, là où les francophones se confrontent quotidiennement à l'Autre : anglophone, immigrant et allophone. Dans ces lieux consolidés et fluides se tissent les appartenances et les identités de ceux qui les occupent. Les auteurs abordent les lieux de mémoire du Canada français selon trois approches : l'histoire, la géographie et les arts. Tous mettent en évidence que la fondation d'un lieu de mémoire est un acte politique. Enfin, ils montrent qu'une étude des lieux de mémoire, par l'entremise des individus et des groupes qui les instituent, constitue un préalable à la compréhension de l'identité francophone canadienne, dans son unité comme dans sa diversité.
Link: http://www.jstor.org/stable/j.ctt1ckpdtn
La francophonie canadienne, le bilinguisme et l’identité canadienne dans les célébrations de la fête du Canada from:
Entre lieux et mémoire
Author(s) HAYDAY Matthew
Abstract: Les questions d’identité nationale et de commémoration s’entremêlent lors de la tenue des fêtes nationales. En tant que célébrations des événements fondateurs d’une société ou d’un pays, elles incorporent d’importants messages concernant l’histoire d’une société ainsi que des visions de l’avenir. Comme telles, elles sont à la fois des lieux de mémoire et de construction des identités nationales. De nombreux historiens canadiens, entre autres Henry Vivian Nelles (1999), Ronald Rudin (2003) et Jonathan Vance (1997), ont souligné l’importance des événements commémoratifs comme lieux de mémoire. Certains historiens et sociologues américains, tels Len Travers (1997) et Lyn Spillman (1997), ont examiné
La territorialité des lieux de mémoire : from:
Entre lieux et mémoire
Author(s) MERCIER Guy
Abstract: En 2005, au moment de quitter son poste, le maire de Québec, Jean-Paul L’Allier, déclara que l’inscription de sa ville sur la liste du patrimoine mondial de l’UNESCO en 1985 avait imposé une responsabilité supplémentaire aux autorités publiques (Gaudreau, 2005). Car Québec, ville d’ancienneté, est alors devenue un héritage à préserver non seulement pour les Québécois et les Canadiens, mais aussi pour l’humanité entière. Si le propos frappe par son bon sens, il soulève au moins deux questions fondamentales. Premièrement, au nom de qui est édictée et appliquée la norme ordonnant ou favorisant la préservation de ce patrimoine urbain ?
« Je me souviens » : from:
Entre lieux et mémoire
Author(s) MOSER Walter
Abstract: Comme on le sait, et comme le dit le cinéaste de l’Office national du film (ONF) Thierry Le Brun dès le début de son film documentaire intitulé
Un certain souvenir(2002), la plaque d’immatriculation québécoise se distingue des autres plaques de l’Amérique du Nord. Il en donne la preuve visuelle en l’insérant dans une série de plaques d’immatriculation nord-américaines qui, à part l’immatriculation proprement dite, portent toutes un slogan identitaire de l’État (américain) ou de la province (canadienne) en question. La plupart de ces slogans obéissent à une logique grammaticale de syntagme nominal et à une logique fonctionnelle de devise
Book Title: Entre lieux et mémoire-L'inscription de la francophonie canadienne dans la durée
Publisher: Les Presses de l'Université d'Ottawa
Author(s): THÉRIAULT Joseph Yvon
Abstract: Dans Les lieux de mémoire, Pierre Nora affirme que « la mémoire s'enracine dans le concret, l'espace, le geste, l'image et l'objet » (1984, xix). Entre lieux et mémoire adopte une perspective semblable et jette un regard sur les expériences concrètes, géographiquement situées, par lesquelles les francophones du Canada construisent leur identité à partir des réminiscences de leur passé. Ce questionnement est essentiel, car la géographie de la francophonie canadienne évolue rapidement, consolidée au Québec au cours notamment des dernières cinquante années, mais fragilisée dans les milieux les plus dynamiques de la francophonie hors Québec, là où les francophones se confrontent quotidiennement à l'Autre : anglophone, immigrant et allophone. Dans ces lieux consolidés et fluides se tissent les appartenances et les identités de ceux qui les occupent. Les auteurs abordent les lieux de mémoire du Canada français selon trois approches : l'histoire, la géographie et les arts. Tous mettent en évidence que la fondation d'un lieu de mémoire est un acte politique. Enfin, ils montrent qu'une étude des lieux de mémoire, par l'entremise des individus et des groupes qui les instituent, constitue un préalable à la compréhension de l'identité francophone canadienne, dans son unité comme dans sa diversité.
Link: http://www.jstor.org/stable/j.ctt1ckpdtn
La francophonie canadienne, le bilinguisme et l’identité canadienne dans les célébrations de la fête du Canada from:
Entre lieux et mémoire
Author(s) HAYDAY Matthew
Abstract: Les questions d’identité nationale et de commémoration s’entremêlent lors de la tenue des fêtes nationales. En tant que célébrations des événements fondateurs d’une société ou d’un pays, elles incorporent d’importants messages concernant l’histoire d’une société ainsi que des visions de l’avenir. Comme telles, elles sont à la fois des lieux de mémoire et de construction des identités nationales. De nombreux historiens canadiens, entre autres Henry Vivian Nelles (1999), Ronald Rudin (2003) et Jonathan Vance (1997), ont souligné l’importance des événements commémoratifs comme lieux de mémoire. Certains historiens et sociologues américains, tels Len Travers (1997) et Lyn Spillman (1997), ont examiné
La territorialité des lieux de mémoire : from:
Entre lieux et mémoire
Author(s) MERCIER Guy
Abstract: En 2005, au moment de quitter son poste, le maire de Québec, Jean-Paul L’Allier, déclara que l’inscription de sa ville sur la liste du patrimoine mondial de l’UNESCO en 1985 avait imposé une responsabilité supplémentaire aux autorités publiques (Gaudreau, 2005). Car Québec, ville d’ancienneté, est alors devenue un héritage à préserver non seulement pour les Québécois et les Canadiens, mais aussi pour l’humanité entière. Si le propos frappe par son bon sens, il soulève au moins deux questions fondamentales. Premièrement, au nom de qui est édictée et appliquée la norme ordonnant ou favorisant la préservation de ce patrimoine urbain ?
« Je me souviens » : from:
Entre lieux et mémoire
Author(s) MOSER Walter
Abstract: Comme on le sait, et comme le dit le cinéaste de l’Office national du film (ONF) Thierry Le Brun dès le début de son film documentaire intitulé
Un certain souvenir(2002), la plaque d’immatriculation québécoise se distingue des autres plaques de l’Amérique du Nord. Il en donne la preuve visuelle en l’insérant dans une série de plaques d’immatriculation nord-américaines qui, à part l’immatriculation proprement dite, portent toutes un slogan identitaire de l’État (américain) ou de la province (canadienne) en question. La plupart de ces slogans obéissent à une logique grammaticale de syntagme nominal et à une logique fonctionnelle de devise
The Myth and Magic of a Textual and/or a Metaphorical Reading of The Deptford Trilogy from:
Robertson Davies
Author(s) CHORNEY TATJANA TAKSEVA
Abstract: In an interview with Michael Hulse in 1986, Robertson Davies responded at length to a question concerning the structure and themes of his novels and concluded by saying:
“Medical Consultation” for Murther and Walking Spirits and The Cunning Man from:
Robertson Davies
Author(s) BRIGG PETER
Abstract: This is not an academic paper but a story with academic interest. It is the story of a book collector who particularly collected the books of Robertson Davies and who contacted him to ask if he would sign some books. From this grew an acquaintance of eight years and from that acquaintance came a correspondence in which that highly encyclopaedic among modern writers began to ask the book collector, who happened to be a physician-my physician, in fact-if he could provide answers to some unusual medical questions.
The Hours from:
Vision-Division
Author(s) Huston Nancy
Abstract: « Reste là », dit Vanessa à Angelica. « Il fallait que je parte », explique Laura à Clarissa. Il est question dans ce film de rapprochements et de séparations, de liens et de ruptures, de vie et de mort, un film peut-il évoquer telles choses, peut-il montrer de telles choses, est-ce réellement possible?
Langue et lieu de l’écriture from:
Vision-Division
Author(s) Klein-Lataud Christine
Abstract: Au fil des textes de Nancy Huston, aussi bien ses fictions que ses essais, revient avec insistance la question de l’identité. Une de ses dernières parutions,
Nord perdu, lui est consacrée et pose en ces termes la problématique du moi :
INTRODUCTION from:
Husserl and the Sciences
Author(s) Feist Richard
Abstract: The founder of the phenomenological movement, Edmund Husserl (1859-1938), lived through a dynamic time for the sciences.¹ Not only were there major developments in mathematics and physics, but some of the greatest practitioners of these disciplines were pursuing foundational questions with an unprecedented depth and rigour. Although Husserl did not directly contribute to these developments, it is not correct to say that he simply sat on the sidelines. He personally knew and corresponded with several of the finest scientific and mathematical minds of the time. It is, therefore, not surprising that the relationship between Husserl’s philosophy and the sciences is
CHAPTER FOUR HUSSERL AND HILBERT ON GEOMETRY from:
Husserl and the Sciences
Author(s) Majer Ulrich
Abstract: Anyone who attempts to compare Husserl’s and Hilbert’s approach to geometry faces an almost insurmountable difficulty. Whereas Hilbert, over a period of more than ten years, worked out a systematic and detailed presentation of geometry which was published in his book Grundlagen der Geometric, there is nothing comparable in Husserl’s work.¹ All that we find in Husserl’s
Nachlafβ² is a blueprint for a book on geometry, some scattered remarks about the epistemological origin of our knowledge of space, two somewhat longer scripts (one on the history of geometry, the other on topological questions), and last but not least, some shorter
CHAPTER SEVEN HUSSERL AND WEYL: from:
Husserl and the Sciences
Author(s) Feist Richard
Abstract: At last a mathematician, who, by understanding the necessity of a phenomenological approach to all questions concerning the clarification of foundational concepts, returns to the primary ground of logico-mathematical intuition, the
Conceptualizing the Translator as a Historical Subject in Multilingual Environments: from:
Charting the Future of Translation History
Author(s) MEYLAERTS REINE
Abstract: During the past few years, the study of translation from a sociological point of view has come more and more to the fore within the descriptive translation studies (DTS) paradigm. But as usual in research, the discovery of new research areas is more or less erratic. It is the goal of this discussion to indicate a few shortcomings in these important new fields of questioning.
Microhistory of Translation from:
Charting the Future of Translation History
Author(s) ADAMO SERGIA
Abstract: The problem of historical awareness in research concerned with translation is—this is my main assumption—an issue which still deserves a great deal of reflection and investigation. I believe that the challenges posed by historical paradigms and historiographic models can open the study of translation to the dimension of the past with the whole deep, intricate and problematic nexus of questions it brings along with it. In the considerations that follow I would like to take up some of these questions with reference to clues offered by a particular paradigm, that of microhistory, and interrelate them with the claims
Conceptualizing the Translator as a Historical Subject in Multilingual Environments: from:
Charting the Future of Translation History
Author(s) MEYLAERTS REINE
Abstract: During the past few years, the study of translation from a sociological point of view has come more and more to the fore within the descriptive translation studies (DTS) paradigm. But as usual in research, the discovery of new research areas is more or less erratic. It is the goal of this discussion to indicate a few shortcomings in these important new fields of questioning.
Microhistory of Translation from:
Charting the Future of Translation History
Author(s) ADAMO SERGIA
Abstract: The problem of historical awareness in research concerned with translation is—this is my main assumption—an issue which still deserves a great deal of reflection and investigation. I believe that the challenges posed by historical paradigms and historiographic models can open the study of translation to the dimension of the past with the whole deep, intricate and problematic nexus of questions it brings along with it. In the considerations that follow I would like to take up some of these questions with reference to clues offered by a particular paradigm, that of microhistory, and interrelate them with the claims
2 Corps en danger, mères sous contrôle : from:
Du corps des femmes
Author(s) PARENT COLETTE
Abstract: Au début de cette recherche sur la construction sociale du corps des prostituées, nous avons été frappées du peu d’intérêt que semblait susciter la question de la prostitution dans le discours professionnel des travailleuses sociales et des travailleurs sociaux nord-américains¹. À ce titre, quelques indices initiaux, dont l’omission de ce thème dans l’ouvrage encyclopédique de Harry Lurie en 1965 de même que sa quasi-absence dans les principales revues professionnelles canadiennes et américaines² depuis les années 1970, ont suscité notre curiosité. Le corps des prostituées était-il absent des préoccupations du service social ? L’avait-il toujours été ? L’intervention auprès des prostituées
3 Le corps social de la prostituée : from:
Du corps des femmes
Author(s) CODERRE CÉCILE
Abstract: Aborder la question du corps de la prostituée en criminologie ne coule pas de source. D’abord, les stéréotypes en cette matière sont tellement vivaces qu’ils risquent de colorer et de limiter toute approche, même celle qui cherche des garde-fous derrière les paramètres de la recherche scientifique. Ensuite, l’ensemble des textes, en criminologie comme ailleurs, n’ont généralement pas comme préoccupation centrale « le corps dans sa réalité sociale globale » (Berthelot, 1983 :124-125), ce qui pose le défi d'élaborer une approche qui permette de respecter la pluralité de dimensions et de sens que peut revêtir le corps social. Nous avons donc
8 Des femmes envisagées from:
Du corps des femmes
Author(s) TAHON MARIE-BLANCHE
Abstract: Le
hijab– le voile islamique ou islamiste – couvre et découvre des femmes. Cette simple énonciation exige déjà plusieurs éclaircissements. Lehijabcache et il met en lumière. Il fait apparaître des femmes. Il les rend visibles et leur apparition a beaucoup à nous apprendre si nous acceptons de regarder. Il ne s’agit certes pas d’un simple morceau de tissu. Aussi faut-il instamment se déterminer sur la question de savoir s’il est islamique ou islamiste. Je ne m’y déroberai pas en une première approximation. On verra aussitôt, dans ce premier déblaiement, que le « voile » suscite un discours
Chapter 1 Simultaneity and Delay: from:
Philosophical Apprenticeships
Author(s) Robinson Jason
Abstract: The nature of time has been an irresistible mystery for philosophers for thousands of years. The same is no less true today, although questions of time have changed dramatically under the influence of physicists such as Newton and Einstein, and the hegemony of the natural sciences. For instance, most no longer think of time in terms of the Ancient Greeks’ cyclical time, modelled on the periodical rhythms of nature, or Christian eschatological time (rectilinear historical time), with its actual though postponed Kingdom in the present age (both fulfilled and fulfilling). While elements of both persist—such as the association of
Chapter 4 Mallin and Philip Glass’s “The Grid” from:
Philosophical Apprenticeships
Author(s) Marshall John
Abstract: Arguably one of the most difficult tasks of philosophy is to grasp where we are today. While undoubtedly this has something to do with the usual biases of the day, in that philosophers are as surely bound by mundane prejudices as everyone else, it also seems to derive from a factor peculiar to philosophy. It is no accident that philosophers have long dealt with the question of the good life. Philosophers have always wanted to leave the cave. Whether or not one fashions the departure in grand metaphysical terms, one can maintain, with fairly adequate justification, that a defining characteristic
Book Title: Northrop Frye-New Directions from Old
Publisher: University of Ottawa Press
Author(s): Rampton David
Abstract: More than fifty years after the publication of
Anatomy of Criticism, Northrop Frye remains one of Canada's most influential intellectuals. This reappraisal reasserts the relevance of his work to the study of literature and illuminates its fruitful intersection with a variety of other fields, including film, cultural studies, linguistics, and feminism. Many of the contributors draw upon the early essays, correspondence, and diaries recently published as part of theCollected Works of Northrop Fryeseries, in order to explore the development of his extraordinary intellectual range and the implications of his imaginative syntheses. They refute postmodernist arguments that Frye's literary criticism is obsolete and propose his wide-ranging and non-linear ways of thinking as a model for twenty-first century readers searching for innovative ways of understanding literature and its relevance to contiguous disciplines. The volume provides an in-depth examination of Frye's work on a range of literary questions, periods, and genres, as well as a consideration of his contributions to literary theory, philosophy, and theology. The portrait that emerges is that of a writer who still has much to offer those interested in literature and the ways it represents and transforms our world. The book's overall argument is that Frye's case for the centrality of the imagination has never been more important where understanding history, reconciling science and culture, or reconceptualizing social change is concerned.
Link: http://www.jstor.org/stable/j.ctt1ckph8t
Recovery of the Spiritual Other: from:
Northrop Frye
Author(s) Tóth Sára
Abstract: In the posthumously published
Double Vision, the only book in which Northrop Frye explicitly discussed the question of religion and the church as distinguished from literature, he described God as “a spiritual Other” (dv20). Although Frye’s engagement with religious and spiritual questions was certainly evident to careful readers of his work from the beginning, with the ongoing posthumous publication of his diaries and notebooks from 1996 onward, the religious aspect of his work has become that much more obvious. The notebooks contain uninhibited speculations on the nature of God, and they reveal how Frye’s theological vision grounded and guided
Transcending Realism: from:
Northrop Frye
Author(s) Perkin J. Russell
Abstract: Northrop Frye’s scholarly career spanned many decades, and he responded to many of the different concerns of each of them. The author of the
Anatomy of CriticismandThe Modern Centuryseems to encapsulate the mid-20thcentury, the era of optimism about technology and unprecedented expansion of higher education.The Critical Pathand some of Frye’s essays on education are shaped by the social protest and campus radicalism of the late 1960s. Recognizably a figure of the 1980s, the author ofThe Great CodeandWords With Poweris engaged with theoretical questions about language and culture; he also anticipates
Re-Valuing Value from:
Northrop Frye
Author(s) O’Grady Jean
Abstract: Sir Edward Elgar, that sublime and melancholy composer, found it a lasting source of wormwood and gall to be identified in the British public mind with his minor, patriotic
Pomp and Circumstancemarches. I suspect that, after the publication of hisAnatomy of Criticismin 1957, Frye found it similarly irksome to have a reputation not as the cartographer of the literary universe but as that man who argued that critics should avoid value judgments. He certainly became tired of being asked what he meant by such an assertion. “I have nothing new to say on this question,” he began
Book Title: Northrop Frye-New Directions from Old
Publisher: University of Ottawa Press
Author(s): Rampton David
Abstract: More than fifty years after the publication of
Anatomy of Criticism, Northrop Frye remains one of Canada's most influential intellectuals. This reappraisal reasserts the relevance of his work to the study of literature and illuminates its fruitful intersection with a variety of other fields, including film, cultural studies, linguistics, and feminism. Many of the contributors draw upon the early essays, correspondence, and diaries recently published as part of theCollected Works of Northrop Fryeseries, in order to explore the development of his extraordinary intellectual range and the implications of his imaginative syntheses. They refute postmodernist arguments that Frye's literary criticism is obsolete and propose his wide-ranging and non-linear ways of thinking as a model for twenty-first century readers searching for innovative ways of understanding literature and its relevance to contiguous disciplines. The volume provides an in-depth examination of Frye's work on a range of literary questions, periods, and genres, as well as a consideration of his contributions to literary theory, philosophy, and theology. The portrait that emerges is that of a writer who still has much to offer those interested in literature and the ways it represents and transforms our world. The book's overall argument is that Frye's case for the centrality of the imagination has never been more important where understanding history, reconciling science and culture, or reconceptualizing social change is concerned.
Link: http://www.jstor.org/stable/j.ctt1ckph8t
Recovery of the Spiritual Other: from:
Northrop Frye
Author(s) Tóth Sára
Abstract: In the posthumously published
Double Vision, the only book in which Northrop Frye explicitly discussed the question of religion and the church as distinguished from literature, he described God as “a spiritual Other” (dv20). Although Frye’s engagement with religious and spiritual questions was certainly evident to careful readers of his work from the beginning, with the ongoing posthumous publication of his diaries and notebooks from 1996 onward, the religious aspect of his work has become that much more obvious. The notebooks contain uninhibited speculations on the nature of God, and they reveal how Frye’s theological vision grounded and guided
Transcending Realism: from:
Northrop Frye
Author(s) Perkin J. Russell
Abstract: Northrop Frye’s scholarly career spanned many decades, and he responded to many of the different concerns of each of them. The author of the
Anatomy of CriticismandThe Modern Centuryseems to encapsulate the mid-20thcentury, the era of optimism about technology and unprecedented expansion of higher education.The Critical Pathand some of Frye’s essays on education are shaped by the social protest and campus radicalism of the late 1960s. Recognizably a figure of the 1980s, the author ofThe Great CodeandWords With Poweris engaged with theoretical questions about language and culture; he also anticipates
Re-Valuing Value from:
Northrop Frye
Author(s) O’Grady Jean
Abstract: Sir Edward Elgar, that sublime and melancholy composer, found it a lasting source of wormwood and gall to be identified in the British public mind with his minor, patriotic
Pomp and Circumstancemarches. I suspect that, after the publication of hisAnatomy of Criticismin 1957, Frye found it similarly irksome to have a reputation not as the cartographer of the literary universe but as that man who argued that critics should avoid value judgments. He certainly became tired of being asked what he meant by such an assertion. “I have nothing new to say on this question,” he began
Book Title: Problématiques identitaires et discours de l'exil dans les littératures francophones- Publisher: Les Presses de l'Université d'Ottawa
Author(s): TALAHITE-MOODLEY ANISSA
Abstract: De quelle manière s'est transformée l'idée d'appartenance à une culture, une nation ou une ethnie particulière ? Peut-on encore parler d' « exil » dans le contexte de cultures transnationales et d'identités plurielles ? Y a-t-il une écriture de l'exil ? Cet ouvrage cherche des réponses à ces questions à travers le regard nouveau que portent les écrivains francophones contemporains sur les problématiques identitaires. Un groupe international d'universitaires s'est penché sur des œuvres d'auteurs francophone d'origines diverses - africaine, antillaise, canadienne, chinoise, maghrébine, libanaise, russe pour n'en citer qu'une partie - pour y interpréter le « discours de l'exil ». Ce qui ressort est une diversité immense mais une constante : l'exil est une mise en perspective qui ouvre la possibilité de constructions identitaires nouvelles et fait de ces littératures francophones un lieu de créations fertile en questionnements.
Link: http://www.jstor.org/stable/j.ctt1ckphhf
INTRODUCTION from:
Problématiques identitaires et discours de l'exil dans les littératures francophones
Abstract: Les littératures francophones rendent visible un monde en train de se faire, ses convulsions, parfois reliées à un passé révélateur, et ses promesses. Parler de ces littératures, c’est parler de productions très diversifiées qui révèlent des réalités multiples jusqu’à l’hétérogène. Car les textes francophones ont l’aptitude originale de faire vivre des langues différentes dans une seule langue qu’ils travaillent, nourrissent et transforment. C’est ce que souligne Lise Gauvin dans un numéro du
Magazine littéraire: « Le récit francophone contemporain est voué à l’exploration¹ » , écrit-elle. Ces littératures ont en effet la particularité de poser la question du «
ÉCRIVAINS ALGÉRIENS: from:
Problématiques identitaires et discours de l'exil dans les littératures francophones
Author(s) Virolle Marie
Abstract: Par une après-midi de février 2005 se trouvaient réunis à Vallauris, une petite ville des Alpes-Maritimes, quelques écrivains maghrébins ou d’origine maghrébine, tous francophones, venus participer à un modeste salon du livre consacré au Maghreb. Je menais des dialogues avec eux devant un auditoire, lui aussi modeste mais très attentif. Une question, inspirée par la préface qu’avait rédigée Fawzia Zouari à un ouvrage de photographies consacré à la Tunisie, me vint aux lèvres : « Quel est votre troisième pays ? » Cette « petite » question fit briller les yeux des auteurs et de l’auditoire, et elle suscita un
« LA PERSISTANCE DE LA MÉMOIRE »: from:
Problématiques identitaires et discours de l'exil dans les littératures francophones
Author(s) Gyssels Kathleen
Abstract: Dans cette étude, je relirai
Black-Label(1956) de Léon Damas, poème écrit pendant son exil à Paris dans les années 50, à l’intersection de deux arts jumeaux, la poésie et la peinture. De même que certains poèmes de Langston Hughes, proche ami de Damas, ont été illustrés par le dessinateur Jacob Lawrence, de mêmeBlack-Labelévoque pour moi des toiles surréalistes. DansBlack-Label, recueil qui présente l’indicible de la question raciale, à un moment où Sam Selvon publie pareillementThe Lonely Londoners¹qui comporte des analogies frappantes, où George Lamming résume« the unspeakability of race »dansThe Pleasures
LA VOIX DANS LE MIROIR: from:
Problématiques identitaires et discours de l'exil dans les littératures francophones
Author(s) Jones Christa
Abstract: Qui dit exil, dit coupure et désorientation, des attributs aujourd’hui « appréciés [...] au moins dans le contexte de la théorie postmoderne : incertitude, déplacements, identité fragmentée¹ » . Il n’y a pas d’exil car il y en a plusieurs : dans la nouvelle « II n’y pas d’exil » qui s’inscrit dans la partie intitulée « Hier » du recueil
Femmes d’Alger dans leur appartement,l’identité féminine est incertaine, ambiguë et fragmentée dans le sens où elle regroupe et s’exprime à travers une multiplicité d’exils². Le recueil fut publié en 1980 mais la nouvelle en question date de 1959.
La création de nos propres institutions: from:
Feminist Success Stories - Célébrons nos réussites féministes
Author(s) Cholette Chantai
Abstract: Cet article relate notre expérience de gestion féministe qui est en constante évolution depuis 14 ans¹. Nous y discutons, tout particulièrement, de la question de la création d'institutions féministes. Les concepts et les critères de féminisation que nous présentons sont le fruit d’un processus de théorisation des pratiques de
La coopérative Convergence. Cet exercice, que nous avons nommé « Peau neuve » , nous a permis de réfléchir sur nos pratiques, de raffiner notre analyse et de positionner notre expérience de gestion féministe dans un cadre théorique. Cette démarche de théorisation a marqué un point tournant dans l’évolution de la
[PART IV Introduction] from:
Feminist Success Stories - Célébrons nos réussites féministes
Abstract: Elsy Gagné présente un texte qui oscille entre deux questions chères aux femmes canadiennes. À qui appartient-il de décider de la méthodologie à utiliser lorsqu’il s’agit de féminiser l’institution médicale «masculinisée»? À qui appartient-il de se soucier des femmes dont le corps a été amputé suite à une chirurgie majeure et mutilante ? A la première question, l’auteure répond en disant que la recherche médicale, à tendance positiviste, promeut la supériorité des approches quantitatives qui conduisent souvent à des conclusions décontextualisées du vécu des femmes. À la seconde, Gagné indique que l’institution médicale est peu apte à reconnaître les problèmes
CHAPTER TWO LET NOT THY LEFT HAND KNOW WHAT THY RIGHT HAND DOETH from:
Myth, Symbol, and Colonial Encounter
Abstract: The question of thinking and living in the New World began, for the British in Acadia, with a problem of continuity of place. Fundamentally, theirs was the problem of imagining continuity where there was none. Complicating the issue, however, was the fact that a great many British settlers were possessed of a sense of identity that had been in some measure disfigured and that they were consequently trying to recover. In most cases, the identity that they sought to preserve was of British origin.
CHAPTER THREE INTERACTION WITH THE THOUGHT OF TEILHARD DE CHARDIN from:
A Theology for the Earth
Abstract: Introduction Two early essays of Thomas Berry, “Creative Evolution” and “The Christian Process” suggest a reason for his initial interest in Teilhard. Berry, like Teilhard, raised questions about the increasing split he perceived between religion (Christianity, in particular) and the world of the twentieth century. They both attributed the increase in secularization and the growing sense of human alienation from religion to a ghettoized Christianity, whose efforts to meet the needs of the modern world had, to date, been minimal.¹
CHAPTER FOUR THE INFLUENCE OF MODERN SCIENCE from:
A Theology for the Earth
Abstract: Given the nature of the genetic development of Berry’s thought, it is no surprise that Berry’s interest in science was primarily in scientific critiques of mainstream post-Enlightenment scientific methodology. While he always maintained a respect for many of the contributions of Western science, he relied especially in his own work on scientists who tested new waters and were often only tentatively accepted by the established scientific community. He considered these scientists to give credibility to the counter-Enlightenment traditions that he upheld. His overriding interest remained cultural; therefore, his questions for science were concerned with the cultural assumptions and effects of
CHAPTER SIX BERNARD LONERGAN AND EMERGENT PROBABILITY from:
A Theology for the Earth
Abstract: The previous chapters have been an attempt to understand Berry’s response to the ecological crisis in the context of the genetic development of his thought and under the horizon that attracted him in the later years of his work. In moving the horizon to Christian theology, we move beyond the question of what Berry himself meant or intended to the further question, What aspects of his work are going forward with respect to a reform of Christian theology in the light of the ecological crisis? Bernard Lonergan’s compelling and inclusive account of emergent probability is especially suited as a framework
CHAPTER SEVEN A THEOLOGICAL ANALYSIS OF BERRY’S PROPOSAL from:
A Theology for the Earth
Abstract: Introduction If theology is, as Lonergan described it, a mediation “between a cultural matrix and the significance and role of a religion in that matrix”¹ then there are two major questions that arise in considering Berry’s contribution to Christian theology: (1) The methodological question: How is Berry’s “new story” situated in terms of mediating between Christianity and culture? In Lonergan’s terms, this is to ask whether methodologically the “new story” belongs to
cosmopolis, sincecosmopolisis the symbolic name for the mediation of authentic meanings and values to aid progress or to meet decline. (2) The content question: If the
Book Title: Pluralisme et délibération-Enjeux en philosophie politique contemporaine
Publisher: Les Presses de l'Université d'Ottawa
Author(s): SAVIDAN PATRICK
Abstract: Cet ouvrage à voix plurielles se place résolument dans une perspective interdisciplinaire. Neuf auteurs de premier plan, oeuvrant sous des horizons diversifiés, se confrontent à la crise actuelle de la démocratie. Une thèse centrale ordonne le travail d'analyse : cette crise tire son origine de l'oubli de la notion même de démocratie, dans le rejet de toute problématique de fondements. Identité et différence, communauté et pluralisme, droits individuels et droit collectifs, discours public et légitimation de valeurs, autant de problèmes cruciaux pour le renouvellement de la démocratie et de sa pratique publique, autant de centres autour desquels gravite la réflexion de la philosophie politique contemporaine. C'est ce qu'interroge ici chacune des contributions. Un fil rouge les traverse : la question de la reconnaissance de l'identité et de la différence.
Link: http://www.jstor.org/stable/j.ctt1cn6srg
CHAPITRE PREMIER VOIX DISCORDANTES DANS LA PHILOSOPHIE POLITIQUE CONTEMPORAINE: from:
Pluralisme et délibération
Author(s) Mellos Koula
Abstract: Le discours philosophique, politique et social contemporain est aux prises avec la question du lien social, du « vivre-ensemble ». Ce « vivre-ensemble », peut-on encore l’envisager comme ce qui peut rendre possible une véritable réalisation personnelle ou, au moins, comme recherche d’une compréhension mutuelle? Ou bien est-il, au contraire, ce qui est susceptible d’étouffer notre liberté et notre individualité? Et, dans ce cas, faut-il alors que l’individu fasse prévaloir son indépendance? Mais, comment? Sous la forme d’une liberté privée visant l’autopromotion ou sous celle de la liberté expressive qui se manifeste dans la créativité esthétique? Vouloir concilier devoir et
CHAPITRE DEUXIÈME LA GUERRE DES DIEUX: from:
Pluralisme et délibération
Author(s) Renaut Alain
Abstract: La question que je voudrais examiner ici porte sur les fondements philosophiques de la conviction qui a cours aujourd’hui et qui est constitutive de l’idéal multiculturaliste, conviction suivant laquelle les sociétés humaines seront ou seraient d’autant meilleures qu’elles constitueront ou constitueraient des sociétés culturellement pluralistes. Au-delà du fait que la plupart des sociétés actuelles, surtout les sociétés démocratiques, sont, pour des raisons diverses tenant à leur origine ou à leur histoire, des sociétés multiculturelles, la question se pose en effet de savoir au juste ce qui permet de passer du fait au droit, de l’être au devoir être, de la
CHAPITRE SIXIÈME L’ÉTHIQUE PHILOSOPHIQUE SELON H.-G. GADAMER: from:
Pluralisme et délibération
Author(s) Savidan Patrick
Abstract: Penser la possibilité d’une rationalité qui ne soit plus simplement théorique, mais également pratique est une des tâches primordiales auxquelles s’attache la philosophie contemporaine. Les efforts philosophiques les plus marquants de ce siècle témoignent bien en effet du réinvestissement de cette grande question de la philosophie quant au statut véritable et à la nature de la raison, tant il est vrai que la réduction de celle-ci à sa dimension scientifique et instrumentale a pu paraître alors précisément comme une « réduction » dont il importait d’examiner le bien-fondé¹. Ce problème fondamental amène ainsi un certain nombre de questions, notamment des
Book Title: Pluralisme et délibération-Enjeux en philosophie politique contemporaine
Publisher: Les Presses de l'Université d'Ottawa
Author(s): SAVIDAN PATRICK
Abstract: Cet ouvrage à voix plurielles se place résolument dans une perspective interdisciplinaire. Neuf auteurs de premier plan, oeuvrant sous des horizons diversifiés, se confrontent à la crise actuelle de la démocratie. Une thèse centrale ordonne le travail d'analyse : cette crise tire son origine de l'oubli de la notion même de démocratie, dans le rejet de toute problématique de fondements. Identité et différence, communauté et pluralisme, droits individuels et droit collectifs, discours public et légitimation de valeurs, autant de problèmes cruciaux pour le renouvellement de la démocratie et de sa pratique publique, autant de centres autour desquels gravite la réflexion de la philosophie politique contemporaine. C'est ce qu'interroge ici chacune des contributions. Un fil rouge les traverse : la question de la reconnaissance de l'identité et de la différence.
Link: http://www.jstor.org/stable/j.ctt1cn6srg
CHAPITRE PREMIER VOIX DISCORDANTES DANS LA PHILOSOPHIE POLITIQUE CONTEMPORAINE: from:
Pluralisme et délibération
Author(s) Mellos Koula
Abstract: Le discours philosophique, politique et social contemporain est aux prises avec la question du lien social, du « vivre-ensemble ». Ce « vivre-ensemble », peut-on encore l’envisager comme ce qui peut rendre possible une véritable réalisation personnelle ou, au moins, comme recherche d’une compréhension mutuelle? Ou bien est-il, au contraire, ce qui est susceptible d’étouffer notre liberté et notre individualité? Et, dans ce cas, faut-il alors que l’individu fasse prévaloir son indépendance? Mais, comment? Sous la forme d’une liberté privée visant l’autopromotion ou sous celle de la liberté expressive qui se manifeste dans la créativité esthétique? Vouloir concilier devoir et
CHAPITRE DEUXIÈME LA GUERRE DES DIEUX: from:
Pluralisme et délibération
Author(s) Renaut Alain
Abstract: La question que je voudrais examiner ici porte sur les fondements philosophiques de la conviction qui a cours aujourd’hui et qui est constitutive de l’idéal multiculturaliste, conviction suivant laquelle les sociétés humaines seront ou seraient d’autant meilleures qu’elles constitueront ou constitueraient des sociétés culturellement pluralistes. Au-delà du fait que la plupart des sociétés actuelles, surtout les sociétés démocratiques, sont, pour des raisons diverses tenant à leur origine ou à leur histoire, des sociétés multiculturelles, la question se pose en effet de savoir au juste ce qui permet de passer du fait au droit, de l’être au devoir être, de la
CHAPITRE SIXIÈME L’ÉTHIQUE PHILOSOPHIQUE SELON H.-G. GADAMER: from:
Pluralisme et délibération
Author(s) Savidan Patrick
Abstract: Penser la possibilité d’une rationalité qui ne soit plus simplement théorique, mais également pratique est une des tâches primordiales auxquelles s’attache la philosophie contemporaine. Les efforts philosophiques les plus marquants de ce siècle témoignent bien en effet du réinvestissement de cette grande question de la philosophie quant au statut véritable et à la nature de la raison, tant il est vrai que la réduction de celle-ci à sa dimension scientifique et instrumentale a pu paraître alors précisément comme une « réduction » dont il importait d’examiner le bien-fondé¹. Ce problème fondamental amène ainsi un certain nombre de questions, notamment des
CHAPTER 11 God and the Basis of Morality from:
God and the Grounding of Morality
Abstract: Consider the fundamental religious beliefs common to the Judeo-Christian-Islamic traditions. If, as it seems likely, they cannot be proven to be true, can they be reasonably believed to be true because they can in some other way be justified? What I want to know is whether it is more reasonable to hold fundamental religious beliefs, such as there is a God and that we shall survive the death of our present bodies, than not to hold them. (I have discussed such general questions in Nielsen, 1971a, 1971b, 1973a and 1982a.) Part of that probing, the whole of which is surely
Importing Difference: from:
Future Indicative
Author(s) NEUMAN SHIRLEY
Abstract: Leaving Regent’s Park, Peter Walsh blames Clarissa Dalloway for “what she had reduced him to—a whimpering, snivelling old ass. But women, he thought, shutting his pocket-knife, don’t know what passion is” (Woolf 1964, 89). At this moment, when his knife cuts so decisively through the question of women and passion and refolds within its sheath, a voice singing at the entrance to Regent’s Park Tube Station interrupts Peter’s anger. It sings “weakly,” and “shrilly,” a “voice of no age or sex” and “with an absence of all human meaning” (90). But, as the narrator’s consciousness displaces Peter Walsh’s, the
Language and Silence in Richardson and Grove from:
Future Indicative
Author(s) TURNER MARGARET E.
Abstract: Settling and writing the New World means coming to terms with its ontological status and constructing its discourse. There is a pause or stillpoint in the migration from the fixed and placed culture of Europe to the new setting, in this case Canada—a moment which is disconnected from the Old World and as yet unconnected to the New. That stillpoint between cultures is charged with questions of structure and meaning, and finds a reflection in literature, in language, in human being itself. Absence and silence accompany the migrant suspension between cultures, and underlie the writing of this continent.¹
Importing Difference: from:
Future Indicative
Author(s) NEUMAN SHIRLEY
Abstract: Leaving Regent’s Park, Peter Walsh blames Clarissa Dalloway for “what she had reduced him to—a whimpering, snivelling old ass. But women, he thought, shutting his pocket-knife, don’t know what passion is” (Woolf 1964, 89). At this moment, when his knife cuts so decisively through the question of women and passion and refolds within its sheath, a voice singing at the entrance to Regent’s Park Tube Station interrupts Peter’s anger. It sings “weakly,” and “shrilly,” a “voice of no age or sex” and “with an absence of all human meaning” (90). But, as the narrator’s consciousness displaces Peter Walsh’s, the
Language and Silence in Richardson and Grove from:
Future Indicative
Author(s) TURNER MARGARET E.
Abstract: Settling and writing the New World means coming to terms with its ontological status and constructing its discourse. There is a pause or stillpoint in the migration from the fixed and placed culture of Europe to the new setting, in this case Canada—a moment which is disconnected from the Old World and as yet unconnected to the New. That stillpoint between cultures is charged with questions of structure and meaning, and finds a reflection in literature, in language, in human being itself. Absence and silence accompany the migrant suspension between cultures, and underlie the writing of this continent.¹
LA TRADUCTION DE TEXTES SCIENTIFIQUES FRANÇAIS AU XVIIIe SIECLE EN ESPAGNE. from:
Europe et traduction
Author(s) Lépinette Brigitte
Abstract: Dans cette communication, nous traiterons la question de la traduction des textes scientifiques français durant le XVIII
esiècle en Espagne et de ses conséquences pour les terminologies espagnoles. Deux domaines sont directement concernés: d’abord, la traduction elle-même (raison pour laquelle nous l’abordons ici) mais aussi l’histoire du vocabulaire espagnol et de sa formation. Dans cette dernière perspective, nous montrerons que l’analyse de la traduction donne des clés pour comprendre et mettre en évidence les procédés néologiques de la langue cible.
TRADUIRE L’EUROPE EN FRANCE ENTRE 1810 ET 1840 from:
Europe et traduction
Author(s) D’hulst Lieven
Abstract: Comment l’Europe fiit-elle perçue par la France au cours de la première moitié du XIX
esiècle ? Vaste question, question séduisante aussi, qui exprime presque spontanément notre élan vers les synthèses élégantes et commodes. La poser, c’est peut-être aussi lui donner une légitimité et un contenu historiques : serait-ce la conscience de notre jeune citoyenneté européenne qui nous incite à l’effort de rétrospection destiné à reconstituer la généalogie du cheminement européen ayant pour terme la situation d’aujourd’hui, sinon la prospective de demain ? Scruter le passé, ce serait alors indirectement, sinon prudemment, un moyen de nous familiariser avec la nouvelle
ANTHOLOGIES DE REGIONS D’EUROPE: from:
Europe et traduction
Author(s) Pagnoulle Christine
Abstract: La question est double:
EUROPE, TRADUCTION ET SPECIFICITES CULTURELLES from:
Europe et traduction
Author(s) Lécrivain Claudine
Abstract: La perspective qui est la mienne autour du thème « Europe et traduction » possède comme point de départ une série de questions étroitement liées que je résumerai en une seule formule : l’Europe a-t-elle modifié l’espace de la traduction ? Autrement dit, comme projet et comme aventure historique en pleine construction prétendant à l’union politique et économique dans le respect de la pluralité linguistique et culturelle, l’Europe a-t-elle altéré la démarche des traducteurs, des théoriciens, des spécialistes ? A-t-elle fait varier certains modes de traduire? En définitive, depuis que les propos sur l’unité dans la différence imprègnent la plupart
LE MODELE DE LA TRADUCTION EN EUROPE: from:
Europe et traduction
Abstract: C’est ce que nous nous proposons de faire en suivant, en aval des traités de Rome, l’application de ce principe et les questions qu’elle soulève. Dans un second temps, le cas des langues minoritaires retiendra notre attention.
Jesus and Pilate: from:
John, Jesus, and History, Volume 3
Author(s) Carter Warren
Abstract: Concerning genre, the central question concerns whether the frequently (if not misleadingly) identified “spiritual” Gospel is capable of yielding any information
Response to the Essays in Part 2 from:
John, Jesus, and History, Volume 3
Author(s) Merz Annette
Abstract: As a scholar deeply devoted to research into the historical Jesus, I have been interested in the activities and reflections of the John, Jesus, and History Group for years now. While I am delighted to give my critical thoughts on the articles in part 2 of this interesting volume, I do not intend to point out all stimulating contributions the articles provide to the scholarly debate. Instead, I will strictly confine myself to questions regarding the methodologies applied and the findings obtained with regard to historical-Jesus research. The reader will observe that in some cases the articles have challenged me
From the “Kingdom of God” to “Eternal Life”: from:
John, Jesus, and History, Volume 3
Author(s) Frey Jörg
Abstract: It is the aim of the John, Jesus and History Project to reinvestigate the historical value of the Fourth Gospel and to question the allegedly critical consensus by which Johannine interpretation has been “dehistoricized” while the quest for the historical Jesus has been “de-johannified” (Anderson 2006b, 43– 100; 2007a, 3). A new search for elements of historical value in John appears warranted in view of the history of research, at least since the beginning of the twentieth century. Back then, the so-called “critical consensus” in Johannine studies was established, with the effect that John was excluded from the quest for
Some Reflections on the Historicity of the Words “Laying Down Your Life for Your Friends” In John 15:13 from:
John, Jesus, and History, Volume 3
Author(s) van der Watt Jan
Abstract: Did Jesus utter these words, or were they placed in the mouth of Jesus as nothing more than a figment of the Johannine imagination? This question will be addressed by analyzing these words within their present context in the Gospel and then considering their possible historical value.
Contributions of This Volume and the De-Johannification of Jesus from:
John, Jesus, and History, Volume 3
Author(s) Anderson Paul N.
Abstract: As the essays in this volume demonstrate, the evidentiary basis for excluding the Gospel of John from the historical quest for Jesus is extensively flawed, critically. Many dozens, perhaps hundreds, of instances in which the Fourth Gospel arguably contributes to a fuller understanding of the life and ministry of the prophetic figure from Nazareth require renewed consideration if the fuller database of historical information about Jesus is to be consulted. The question, of course, is how to do so. While it might be safer and less likely to err to exclude John from the quest, such a conservatively reductionistic approach
CHAPTER FIVE On Natural Knowledge of God: from:
Theology Needs Philosophy
Author(s) LONG STEVEN A.
Abstract: Here I will elaborate the Aristotelian foundations of the metaphysics and natural theology of St. Thomas Aquinas. In any consideration of the debt owed by Aquinas to Aristotle, the controverted question must necessarily arise as to what Aristotle himself accomplished. This has not infrequently been answered in the negative. That is, those who do not consider metaphysics to be a naturally knowable discipline with conclusions regarding God and the soul subject to demonstrative reason as such, apart from advertence to any revealed premise, will find it impossible to credit Aristotle as having so much as adverted to God rather than
CHAPTER SEVENTEEN Reading Aquinas’s Commentary on Aristotle’s Nicomachean Ethics: from:
Theology Needs Philosophy
Author(s) KACZOR CHRISTOPHER
Abstract: Numerous questions arise in connection with St. Thomas Aquinas’s commentaries on Aristotle. Aquinas devoted a great deal of time to these commentaries through his professional responsibilities focused on commenting on Scripture. In terms of overall volume, they constitute about 13 percent of his entire corpus, roughly matching the 13.5 percent of the
opera omniadevoted to commenting on the Bible. Should these works be construed as theology or philosophy? What were Aquinas’s goals in writing them? Were they notes in preparation for writing the moral parts of theSumma theologiae?Were they expositions to provide his brother Dominicans a guide
Book Title: Comparing Faithfully-Insights for Systematic Theological Reflection
Publisher: Fordham University Press
Author(s): ROBERTS MICHELLE VOSS
Abstract: Every generation of theologians must respond to its context by rearticulating the central tenets of the faith. Interreligious comparison has been integral to this process from the start of the Christian tradition and is especially salient today. The emerging field of comparative theology, in which close study of another religious tradition yields new questions and categories for theological reflection in the scholar's home tradition, embodies the ecumenical spirit of this moment. This discipline has the potential to enrich systematic theology and, by extension, theological education, at its foundations. This resource for pastors and theology students reconsiders five central doctrines of the Christian faith in light of focused interreligious investigations. The dialogical format of the book builds conversation about the doctrine of God, theodicy, humanity, Christology, and soteriology. Its comparative essays span examples from Hindu, Buddhist, Jewish, Muslim, Jain, and Confucian traditions, indigenous Aztec theology, and contemporary "spiritual but not religious" thought, to offer exciting new perspectives on Christian doctrine. The essays in this volume demonstrate that engagement with religious diversity need not be an afterthought in the study of Christian systematic theology; rather, it can be a way into systematic theological thinking. Each section invites students to test theological categories, to consider Christian doctrine in relation to specific comparisons, and to take up comparative study in their own contexts.
Link: http://www.jstor.org/stable/j.ctt1d391px
2 Flower and Song: from:
Comparing Faithfully
Author(s) Padilla Elaine
Abstract: Each Sunday, many Christians find themselves faithfully reciting the above words of belief embedded in the Nicene Creed. As if what is being stated is a self-evident truth, this phrase is echoed almost unquestioningly all over the globe. Yet the expansiveness of the statement, which includes an ambiguous interplay between things visible and invisible, placed as a poetic chiasm paralleling that of heaven and earth, might haunt us. Whereas one might find comfort in things divinely made being heavenly, would not their tangible manifestation in time and space offer an occasion to wonder about such divine makings? If we take
6 “Only Goodness Matters”: from:
Comparing Faithfully
Author(s) Farley Wendy
Abstract: Rory Block, the great blues singer, poses the question of evil in her wonderful song, “Faithless World.”¹ In her characteristic way, she evokes the poignancy of suffering, leaving the question of meaning visceral and open. She identifies us as “travelers” in this place of “many wonders” and “tears.” Her hard road has taught her that suffering is not punishment but rather a task given to the “enlightened,” a “lesson to be learned,” which each individual must learn for themselves. This “faithless world” is as, Jeffery Long puts it, a kind of moral gymnasium; it is a place of suffering against
8 Women’s Virtue, Church Leadership, and the Problem of Gender Complementarity from:
Comparing Faithfully
Author(s) Tiemeier Tracy Sayuki
Abstract: Recently, I was asked how a thinking woman could be Catholic. The question threw me—not because I had never been asked that before (indeed, I have been asked the question many times), but because it was a prominent Christian leader whose work focused on collaborating with Catholic communities who had asked the question. Although he knew many “thinking women” who were Catholic, he still did not understand how we could stay Catholic.
12 Response: from:
Comparing Faithfully
Author(s) Nicholson Hugh
Abstract: The heart of Christian theology is Christology. Christology can be de-fined as theological reflection on the question of who Jesus was—and is—for Christians. The multiplicity of Christological titles in the New Testament—Messiah, Lord, savior, prophet, high priest, Son of God, and so on—all qualify each other and become reinterpreted in light of the Christ event. Together they express the centrality and sui generis nature—in short, the uniqueness—of Jesus for Christian faith. The New Testament evinces a process by which early Christians drew upon the available concepts and images, whether found in the biblical (Jewish)
14 Sleeper, Awake: from:
Comparing Faithfully
Author(s) Betcher Sharon V.
Abstract: In her novel A
Tale for the Time Being, author and Zen Buddhist priest Ruth Ozeki sets before the reader—in the figure of a young Japanese girl, raised by her grand mother, a Buddhist nun—the question of how we live as “a time being,” as a floating speck of stardust in cosmic vastness: “Our human body appears and disappears moment by moment . . . , and this ceaseless arising and passing away is what we experience as time and being . . . In even a fraction of a second, we have the opportunity to . .
15 Salvation in the After-Living: from:
Comparing Faithfully
Author(s) Rambo Shelly
Abstract: Leafing through introductory textbooks in Christian systematic theology, you will find discussions of salvation located in multiple places—under the topics of Christology (the nature and work of Christ), the “other” religions, and eschatology, the study of last or final things. Insofar as these primers orient elementary readers into knowledge of Christian faith, they set out the major points for theological discussion and debate. Eschatology often becomes the major landing point for discussions of salvation because the question of salvation is often framed in terms of ultimate ends. Under the doctrine of eschatology, soteriological discussions will circle around Jesus’s saying,
Book Title: Comparing Faithfully-Insights for Systematic Theological Reflection
Publisher: Fordham University Press
Author(s): ROBERTS MICHELLE VOSS
Abstract: Every generation of theologians must respond to its context by rearticulating the central tenets of the faith. Interreligious comparison has been integral to this process from the start of the Christian tradition and is especially salient today. The emerging field of comparative theology, in which close study of another religious tradition yields new questions and categories for theological reflection in the scholar's home tradition, embodies the ecumenical spirit of this moment. This discipline has the potential to enrich systematic theology and, by extension, theological education, at its foundations. This resource for pastors and theology students reconsiders five central doctrines of the Christian faith in light of focused interreligious investigations. The dialogical format of the book builds conversation about the doctrine of God, theodicy, humanity, Christology, and soteriology. Its comparative essays span examples from Hindu, Buddhist, Jewish, Muslim, Jain, and Confucian traditions, indigenous Aztec theology, and contemporary "spiritual but not religious" thought, to offer exciting new perspectives on Christian doctrine. The essays in this volume demonstrate that engagement with religious diversity need not be an afterthought in the study of Christian systematic theology; rather, it can be a way into systematic theological thinking. Each section invites students to test theological categories, to consider Christian doctrine in relation to specific comparisons, and to take up comparative study in their own contexts.
Link: http://www.jstor.org/stable/j.ctt1d391px
2 Flower and Song: from:
Comparing Faithfully
Author(s) Padilla Elaine
Abstract: Each Sunday, many Christians find themselves faithfully reciting the above words of belief embedded in the Nicene Creed. As if what is being stated is a self-evident truth, this phrase is echoed almost unquestioningly all over the globe. Yet the expansiveness of the statement, which includes an ambiguous interplay between things visible and invisible, placed as a poetic chiasm paralleling that of heaven and earth, might haunt us. Whereas one might find comfort in things divinely made being heavenly, would not their tangible manifestation in time and space offer an occasion to wonder about such divine makings? If we take
6 “Only Goodness Matters”: from:
Comparing Faithfully
Author(s) Farley Wendy
Abstract: Rory Block, the great blues singer, poses the question of evil in her wonderful song, “Faithless World.”¹ In her characteristic way, she evokes the poignancy of suffering, leaving the question of meaning visceral and open. She identifies us as “travelers” in this place of “many wonders” and “tears.” Her hard road has taught her that suffering is not punishment but rather a task given to the “enlightened,” a “lesson to be learned,” which each individual must learn for themselves. This “faithless world” is as, Jeffery Long puts it, a kind of moral gymnasium; it is a place of suffering against
8 Women’s Virtue, Church Leadership, and the Problem of Gender Complementarity from:
Comparing Faithfully
Author(s) Tiemeier Tracy Sayuki
Abstract: Recently, I was asked how a thinking woman could be Catholic. The question threw me—not because I had never been asked that before (indeed, I have been asked the question many times), but because it was a prominent Christian leader whose work focused on collaborating with Catholic communities who had asked the question. Although he knew many “thinking women” who were Catholic, he still did not understand how we could stay Catholic.
12 Response: from:
Comparing Faithfully
Author(s) Nicholson Hugh
Abstract: The heart of Christian theology is Christology. Christology can be de-fined as theological reflection on the question of who Jesus was—and is—for Christians. The multiplicity of Christological titles in the New Testament—Messiah, Lord, savior, prophet, high priest, Son of God, and so on—all qualify each other and become reinterpreted in light of the Christ event. Together they express the centrality and sui generis nature—in short, the uniqueness—of Jesus for Christian faith. The New Testament evinces a process by which early Christians drew upon the available concepts and images, whether found in the biblical (Jewish)
14 Sleeper, Awake: from:
Comparing Faithfully
Author(s) Betcher Sharon V.
Abstract: In her novel A
Tale for the Time Being, author and Zen Buddhist priest Ruth Ozeki sets before the reader—in the figure of a young Japanese girl, raised by her grand mother, a Buddhist nun—the question of how we live as “a time being,” as a floating speck of stardust in cosmic vastness: “Our human body appears and disappears moment by moment . . . , and this ceaseless arising and passing away is what we experience as time and being . . . In even a fraction of a second, we have the opportunity to . .
15 Salvation in the After-Living: from:
Comparing Faithfully
Author(s) Rambo Shelly
Abstract: Leafing through introductory textbooks in Christian systematic theology, you will find discussions of salvation located in multiple places—under the topics of Christology (the nature and work of Christ), the “other” religions, and eschatology, the study of last or final things. Insofar as these primers orient elementary readers into knowledge of Christian faith, they set out the major points for theological discussion and debate. Eschatology often becomes the major landing point for discussions of salvation because the question of salvation is often framed in terms of ultimate ends. Under the doctrine of eschatology, soteriological discussions will circle around Jesus’s saying,
Book Title: The Wedding Feast of the Lamb-Eros, the Body, and the Eucharist
Publisher: Fordham University Press
Author(s): Hughes George
Abstract: Emmanuel Falque's The Wedding Feast of the Lamb represents a turning point in his thought. Here, Falque links philosophy and theology in an original fashion that allows us to see the full effect of theology's "backlash" against philosophy. By attending closely to the incarnation and the eucharist, Falque develops a new concept of the body and of love: By avoiding the common mistake of "angelism"--consciousness without body--Falque considers the depths to which our humanity reflects animality, or body without consciousness. He shows the continued relevance of the question "How can this man give us his flesh to eat?" (John 6:52), especially to philosophy. We need to question the meaning of "this is my body" in "a way that responds to the needs of our time" (Vatican II). Because of the ways that "Hoc est corpus meum" has shaped our culture and our modernity, this is a problem both for religious belief and for culture.
Link: http://www.jstor.org/stable/j.ctt1d391qf
Introduction: from:
The Wedding Feast of the Lamb
Abstract: The traditional dualism of body and soul is now considered dated, but we have put a new binary structure in its place: that of flesh and body. Certainly this is an important step forward and one that has proved fruitful. When we talk of the “flesh” we describe the
lived experienceof our bodies, and we bring into view what we actually do, while we also bracket off theorganicquality of the “body,” seeing it as an obstacle to the body’s subjectivity. But there are some questions that we still need to consider: Hasn’t philosophy forgotten thematerialand
4 The Animal That Therefore I Am from:
The Wedding Feast of the Lamb
Abstract: The
scripturalfigure of the sacrificial lamb, on the site of the animality in us that is taken on and transformed by God (Chapter 2), leads us now tophilosophicalconsideration of our own metaphysical animality and to our biological roots. The question of the animal origin of humankind is not simply scientific, nor even simply ethical. We can certainly celebrate quite a few anniversaries related to the topic (e.g., publication ofThe Origin of Speciesby Darwin). Heidegger points out, “The animality of man has a deeper metaphysical ground than could ever be inferred biologically and scientifically by reffering
Book Title: The Wedding Feast of the Lamb-Eros, the Body, and the Eucharist
Publisher: Fordham University Press
Author(s): Hughes George
Abstract: Emmanuel Falque's The Wedding Feast of the Lamb represents a turning point in his thought. Here, Falque links philosophy and theology in an original fashion that allows us to see the full effect of theology's "backlash" against philosophy. By attending closely to the incarnation and the eucharist, Falque develops a new concept of the body and of love: By avoiding the common mistake of "angelism"--consciousness without body--Falque considers the depths to which our humanity reflects animality, or body without consciousness. He shows the continued relevance of the question "How can this man give us his flesh to eat?" (John 6:52), especially to philosophy. We need to question the meaning of "this is my body" in "a way that responds to the needs of our time" (Vatican II). Because of the ways that "Hoc est corpus meum" has shaped our culture and our modernity, this is a problem both for religious belief and for culture.
Link: http://www.jstor.org/stable/j.ctt1d391qf
Introduction: from:
The Wedding Feast of the Lamb
Abstract: The traditional dualism of body and soul is now considered dated, but we have put a new binary structure in its place: that of flesh and body. Certainly this is an important step forward and one that has proved fruitful. When we talk of the “flesh” we describe the
lived experienceof our bodies, and we bring into view what we actually do, while we also bracket off theorganicquality of the “body,” seeing it as an obstacle to the body’s subjectivity. But there are some questions that we still need to consider: Hasn’t philosophy forgotten thematerialand
4 The Animal That Therefore I Am from:
The Wedding Feast of the Lamb
Abstract: The
scripturalfigure of the sacrificial lamb, on the site of the animality in us that is taken on and transformed by God (Chapter 2), leads us now tophilosophicalconsideration of our own metaphysical animality and to our biological roots. The question of the animal origin of humankind is not simply scientific, nor even simply ethical. We can certainly celebrate quite a few anniversaries related to the topic (e.g., publication ofThe Origin of Speciesby Darwin). Heidegger points out, “The animality of man has a deeper metaphysical ground than could ever be inferred biologically and scientifically by reffering
INTRODUCTION from:
Analogies of Transcendence
Abstract: Stephen Duffy observes that “no dimension of Christian life or thought can be addressed without” at least implicit recourse to the problem of nature and grace.¹ Precisely because of its fundamental importance, it embraces an exceedingly long and complex history. It has generated magisterial pronouncements, fulminated controversies that have fractured Christendom, and pitted religious orders against each other. Moreover, no commentator in whatever era can say anything meaningful about the subject without appealing to metaphysics, which finds little sympathy in today’s agnosticism about universal truth claims. The question thus arises: how is it currently possible for someone to address the
INTRODUCTION from:
Analogies of Transcendence
Abstract: Stephen Duffy observes that “no dimension of Christian life or thought can be addressed without” at least implicit recourse to the problem of nature and grace.¹ Precisely because of its fundamental importance, it embraces an exceedingly long and complex history. It has generated magisterial pronouncements, fulminated controversies that have fractured Christendom, and pitted religious orders against each other. Moreover, no commentator in whatever era can say anything meaningful about the subject without appealing to metaphysics, which finds little sympathy in today’s agnosticism about universal truth claims. The question thus arises: how is it currently possible for someone to address the
Book Title: The Event-Literature and Theory
Publisher: UNP - Nebraska
Author(s): ROWNER ILAI
Abstract: Ilai Rowner's study not only revisits some of the most important thinkers of our time, including Maurice Blanchot, Gilles Deleuze, Jacques Derrida, and Martin Heidegger, it also develops a critical approach to literature that questions the meaning of the literary event through examinations of literary works by Marcel Proust, Louis-Ferdinand Céline, and T. S. Eliot.
Link: http://www.jstor.org/stable/j.ctt1d9nk7w
1 Introduction: from:
The Event
Abstract: The central objective of this book is to reconsider the concept of the
eventfrom a philosophical vantage point, and with special reference to the literary text. Through the study of Heidegger, Blanchot, Derrida, and Deleuze, this book will suggest a method of thinking about the event of the literary work, both by examining the fundamental question of the literary creation and by providing the conditions for a different approach to literary criticism. The termeventwill be defined here as any irregular occurrence, real or fictional, that has effectively and obviously come about. At the same time, it is
4 Maurice Blanchot: from:
The Event
Abstract: While Heidegger takes a general ontological perspective, Blanchot deals with the question of the event as an interrogation that mainly concerns the being of literature. Language is no longer the channel through which Being and man come to belong to one another; the fictive essence of language according to Blanchot deprives the subject of self and robs the real of sense. If Heidegger regards poetry as a truthful principle that is the source and foundation of man’s dwelling, Blanchot assigns it an illusory principle that affects both the experience of the writer and the written work itself. Thus
the event
5 Jacques Derrida: from:
The Event
Abstract: Derrida is evidently a Blanchotian philosopher. While continuing to affirm Heidegger’s influence, he radicalizes, through Levinas, the thought of
differencein order to methodologically establish the condition for a “science of the singular.” Here, the thinking of the event and its challenge to modern existence must first of all takes the shape of a concrete and dramaticperformanceof writing: to write in the limits and in the margins of thinking so that the making of the work itself testifies to the subversive powers at play when the grounds of thinking come under question. Indeed, Heidegger and Blanchot can be
6 Gilles Deleuze: from:
The Event
Abstract: The return to the ontological questions of philosophy and their renewal is Gilles Deleuze’s most pressing project. It is his philosophical priority to refuse any transcendent ideas or transcendental conditions; instead, he tends to examine the vital forces of an immanent structure. Using the term “plane of immanence,” Deleuze suggests that thinking relates to the surface of a concrete reality that it absolutely does not transcend. Thinking does not merely depend on real experience: like a pre-Socratic sage of nature, Deleuze claims that the force of thinking, its astonishment and creativity, consists of the material movement of Being, as if
7 Toward a Theory of Literary Events: from:
The Event
Abstract: Recently, Genette, after Aristotle and Kant, Jakobson and Sartre, Valéry and Blanchot, summarized this question by pointing at two general criteria,
fictionanddiction,
11 AIR RAID THREE: from:
The Event
Abstract: Under the German Blitz on London, during the World War II, the meditative poetry of Eliot’s
Four Quartetsis suddenly breached by an urgent sense that an inevitable ordeal is under way.¹ A key moment erupts from the long sequences of this poetic texture, throwing into disarray the all-embracing spiritual experience as well as the previous questioning of its truthful sources and achievements. What occurs here is not only the devastation wreaked by the air raid but a dramatic encounter of the poet with a ghost—the reappearance of a dead author walking through the dark streets of London, a
Book Title: Ethos and Narrative Interpretation-The Negotiation of Values in Fiction
Publisher: UNP - Nebraska
Author(s): Herman David
Abstract: Demonstrating the extent to which ethos attributions, and hence, interpretive acts, play a tacit role in many methods of narratological analysis, Korthals Altes also questions the agenda and epistemological status of various narratologies, both classical and post-classical. Her approach, rooted in a broad understanding of the role and circulation of narrative art in culture, rehabilitates interpretation, both as a tool and as an object of investigation in narrative studies.
Link: http://www.jstor.org/stable/j.ctt1d9nm18
[PART 1. Introduction] from:
Ethos and Narrative Interpretation
Abstract: The question of how and why readers would attribute an ethos to literary characters, narrators, or authors is part of the more general issue of how people make meaning from and with texts. Within the humanities, such issues are traditionally the province of hermeneutics, which encompasses the theory, the method (or the “art”), and the practice of interpreting texts. Alternately, interpretations and their underlying processes are studied from the perspective of literary and aesthetic phenomenology, the sociology of literature, discourse analysis, the reception history of literary works (
Wirkungsgeschichte), or empirical research on actual readers’ responses. Current literary and narrative studies
2 Ethos as a Social Construction: from:
Ethos and Narrative Interpretation
Abstract: Who or what determines the credit granted to Houellebecq’s work and to himself, as a writer? Is it appropriate to ask about the sincerity or authority of his novel’s denunciation of the rotten state of Western culture? What clues would we have to answer this question, or does trust come before the clues? What is the role in such an ethos attribution of clues derived from an author’s public image? Drawing on a combination of approaches and models, this chapter engages with the social fabrication of meaning and the literary value of narratives and with the role of authorial ethos
[PART 2. Introduction] from:
Ethos and Narrative Interpretation
Abstract: The controversy surrounding frey’s
A Million Little Pieces, sparked by his passing off as factually correct and honest a memoir that rather creatively invented its truth, raises some central questions. What might the consequences be of framing a work as fiction, or rather as (to some extent) factual, and of experiencing our reading of such a novel as a communication with a fictional character, or rather with a narrator, or even an author? In what respect would our ethos attribution change? What made readers expect Frey to be authentic and truthful in his narration of his character’s tribulations? Can and
Book Title: Ethos and Narrative Interpretation-The Negotiation of Values in Fiction
Publisher: UNP - Nebraska
Author(s): Herman David
Abstract: Demonstrating the extent to which ethos attributions, and hence, interpretive acts, play a tacit role in many methods of narratological analysis, Korthals Altes also questions the agenda and epistemological status of various narratologies, both classical and post-classical. Her approach, rooted in a broad understanding of the role and circulation of narrative art in culture, rehabilitates interpretation, both as a tool and as an object of investigation in narrative studies.
Link: http://www.jstor.org/stable/j.ctt1d9nm18
[PART 1. Introduction] from:
Ethos and Narrative Interpretation
Abstract: The question of how and why readers would attribute an ethos to literary characters, narrators, or authors is part of the more general issue of how people make meaning from and with texts. Within the humanities, such issues are traditionally the province of hermeneutics, which encompasses the theory, the method (or the “art”), and the practice of interpreting texts. Alternately, interpretations and their underlying processes are studied from the perspective of literary and aesthetic phenomenology, the sociology of literature, discourse analysis, the reception history of literary works (
Wirkungsgeschichte), or empirical research on actual readers’ responses. Current literary and narrative studies
2 Ethos as a Social Construction: from:
Ethos and Narrative Interpretation
Abstract: Who or what determines the credit granted to Houellebecq’s work and to himself, as a writer? Is it appropriate to ask about the sincerity or authority of his novel’s denunciation of the rotten state of Western culture? What clues would we have to answer this question, or does trust come before the clues? What is the role in such an ethos attribution of clues derived from an author’s public image? Drawing on a combination of approaches and models, this chapter engages with the social fabrication of meaning and the literary value of narratives and with the role of authorial ethos
[PART 2. Introduction] from:
Ethos and Narrative Interpretation
Abstract: The controversy surrounding frey’s
A Million Little Pieces, sparked by his passing off as factually correct and honest a memoir that rather creatively invented its truth, raises some central questions. What might the consequences be of framing a work as fiction, or rather as (to some extent) factual, and of experiencing our reading of such a novel as a communication with a fictional character, or rather with a narrator, or even an author? In what respect would our ethos attribution change? What made readers expect Frey to be authentic and truthful in his narration of his character’s tribulations? Can and
7 Lévi-Strauss’s Approach to Systems of Classification: from:
Anthropologists and Their Traditions across National Borders
Author(s) RUBEL PAULA
Abstract: Much of Boas’s
The Mind of Primitive Mandeals with the question of race and its relationship to language and culture and the question of what constitutes “primitiveness.” However, in the latter part of the volume, in the
8 Lévi-Strauss on Theoretical Thought and Universal History from:
Anthropologists and Their Traditions across National Borders
Author(s) ASCH MICHAEL
Abstract: Claude Lévi-Strauss is often accused of paying too little regard for history and human agency. But this is misguided, for as the above quote shows, Lévi-Strauss, notwithstanding the importance he attached to the study of the unconscious mind, clearly felt that history and agency contribute crucially to the way in which we live our lives, for otherwise (and whether or not
wecall a society “hot” or “cold”) he would not have said that Australian Aboriginal society is the result of a “long series of deliberate elaborations and systematic reforms” that would constitute a “planned sociology.” The question, then, is
8 Artifact and Idea: from:
Artifacts and Illuminations
Author(s) PITTS MARY ELLEN
Abstract: Loren Eiseley often scrawled questions and poems in the margins of texts that he read. Indeed, two years before the publication of Thomas S. Kuhn’s
The Structure of Scientific Revolutions, which footnotesThe Firmament of Time, Eiseley wrote that “the intellectual climate of a given period may unconsciously retard or limit the theoretical ventures of an exploring scientist” (Firmament61). Keenly aware of the limitations imposed by a worldview, Eiseley responded formally in “The Illusion of the Two Cultures” to C. P. Snow’s pronouncement that scientific and literary cultures are so polarized that they fail utterly to communicate. Thus began
Book Title: Contemporary Comics Storytelling- Publisher: UNP - Nebraska
Author(s): KUKKONEN KARIN
Abstract: What if fairy-tale characters lived in New York City? What if a superhero knew he was a fictional character? What if you could dispense your own justice with one hundred untraceable bullets? These are the questions asked and answered in the course of the challenging storytelling in
Fables,Tom Strong, and100 Bullets, the three twenty-first-century comics series that Karin Kukkonen considers in depth in her exploration of how and why the storytelling in comics is more than merely entertaining.
Link: http://www.jstor.org/stable/j.ctt1ddr8c6
Book Title: Contemporary Comics Storytelling- Publisher: UNP - Nebraska
Author(s): KUKKONEN KARIN
Abstract: What if fairy-tale characters lived in New York City? What if a superhero knew he was a fictional character? What if you could dispense your own justice with one hundred untraceable bullets? These are the questions asked and answered in the course of the challenging storytelling in
Fables,Tom Strong, and100 Bullets, the three twenty-first-century comics series that Karin Kukkonen considers in depth in her exploration of how and why the storytelling in comics is more than merely entertaining.
Link: http://www.jstor.org/stable/j.ctt1ddr8c6
2 Nobel Lecture: from:
Herta Müller
Author(s) Müller Herta
Abstract: “Do you have a handkerchief?” was the question my mother asked me every morning, standing by the gate to our house, before I went out onto the street. I didn’t have a handkerchief. And because I didn’t, I would go back inside and get one. I never had a handkerchief because I would always wait for her question. The handkerchief was proof that my mother was looking after me in the morning. For the rest of the day I was on my own. The question “Do you have a handkerchief?” was an indirect display of affection. Anything more direct would
11 Osmoses: from:
Herta Müller
Author(s) Johannsen Anja
Abstract: After her Nobel Prize was announced, commentators never tired of emphasizing that Herta Müller lent her literary and political voice to the victims of Stalinism and the Ceauşescu dictatorship. Müller is without question a political author whose writing describes and indicts the mechanisms of surveillance and oppression and their effects on people. Harassment and surveillance by the authorities and secret police of the Romanian dictatorship frequently mark the day-to-day life of her protagonists. The living conditions of her characters have severely damaged them and considerably affected their perception of themselves and the world. What is interesting above all, in my
Book Title: Born in the Blood-On Native American Translation
Publisher: UNP - Nebraska
Author(s): Swann Brian
Abstract: In
Born in the Blood, noted translator and writer Brian Swann gathers some of the foremost scholars in the field of Native American translation to address the many and varied problems and concerns surrounding the process of translating Native American languages and texts. The essays in this collection address such important questions as, what should be translated? how should it be translated? who should do translation? and even, should the translation of Native literature be done at all? This volume also includes translations of songs and stories.
Link: http://www.jstor.org/stable/j.ctt1df4gp3
1 Should Translation Work Take Place? from:
Born in the Blood
Author(s) Dyck Carrie
Abstract: For many First Nations communities, translation represents a “sea change”: while all languages are passed on through word of mouth, only a subset of languages have writing systems, and even fewer are regularly translated. Many First Nations languages (and many other languages) are primarily oral; writing and translation are recent additions. Writing, literacy, and translation work potentially leads to great changes in a language community, and their introduction raises a host of ethical questions.
3 Translating Time: from:
Born in the Blood
Author(s) Koyiyumptewa Stewart B.
Abstract: This chapter takes as its focus the question of how Hopi feelings, experiences, and knowledge of the past are, or can be, translated. Our motivation for this chapter grew out of our work together and conversations about the first author’s own (non-Pueblo) experiences at ancient sites compared to how the second author perceives the role of the past in his own life and more broadly in Hopi society. From our exchanges we have to come to believe that addressing the ways in which these two disparate affinities for the material past—and ultimately closing the gap between non-Pueblo and Pueblo
7 Translation and Censorship of Native American Oral Literature from:
Born in the Blood
Author(s) Clements William M.
Abstract: One decision confronting translators of orally performed American Indian verbal art concerns what to do with material that is regarded as questionable by one of the several persons who may figure into the process that begins with oral performance and ends with the publication of a written representation of that performance. The performer, the ethnographer who documents the performance, the translator, an editor, or a publisher may decide that a feature of a story or song should be withheld or transformed, usually to protect someone or something from moral or spiritual contamination. Under ideal conditions, the performer should not feel
8 In the Words of Powhatan: from:
Born in the Blood
Author(s) Rudes Blair A.
Abstract: Among the numerous screen and stage events staged to celebrate the four hundredth anniversary of the founding of the first permanent English colony in the Americas at Jamestown, Virginia, in 1607, perhaps the most ambitious and widely seen was the film
The New World(New Line Cinema 2005). The film’s screenwriter and director, Terrence Malick, used the legendary romance of Pocahontas and John Smith to depict the impact that the settlement of Jamestown had on both the English and the native Virginia Algonquian people. Despite the questions that surround the authenticity of the Pocahontas story, Malick wanted to provide as
3 Hauntings as Histories: from:
Phantom Past, Indigenous Presence
Author(s) THRUSH COLL
Abstract: Another way to frame this question is to ask whether places—physical locations and the multiple human histories embedded in them—have distinct identities and are capable of agency. Can a single place be home to a certain kind of history, persistent and cohesive, even across boundaries of time and cultural regime? Can the nonhuman, in the form of organisms, climate, or other entities, define the shape of a place and even its meaning? Can remnants of past societies—ruins, ecological footprints, artifacts—“speak” in active ways for the histories they represent? And can we include
12 Historical Criticism, Theological Interpretation, and the Ends of the Christian Life from:
Conception, Reception, and the Spirit
Author(s) FOWL STEPHEN
Abstract: It is an enormous honor for me to be asked to contribute to a
Festschriftfor andrew Lincoln. I had been working on my PhD thesis for a couple of years when andrew Lincoln became my supervisor. i doubt very much that he remembers our first meetings to discuss my work; they are, however, vividly stamped in my memory. andrew’s questions were always clear and non-polemical, but also deeply probing. The more he probed, the more it became clear that my thesis lacked a thesis. it was more like a set of disconnected observations. andrew’s clear-eyed reading of my work
13 What Makes New Testament Theology “Theology”? from:
Conception, Reception, and the Spirit
Author(s) MORGAN ROBERT
Abstract: The question presupposes what the phrase itself implies: that “New Testament theology” is or should be in some sense “theology.” What that contention might mean depends not only on the contested phrase “New Testament theology,” but, prior to that, on how “theology” itself is understood, whether (to condense the range of non-disparaging dictionary meanings) in the strong sense of articulating and perhaps advocating a religious stance by expressing its belief and practice in a rational way, or in the secondary sense of philosophical, historical, and related scholarship describing and analyzing the commitments of others. Both senses imply an adjective indicating
18 Spirituality, Ethics, and Memory from:
Conception, Reception, and the Spirit
Author(s) GOLDINGAY JOHN
Abstract: Whereas what set me thinking, then, was the question of the
12 Historical Criticism, Theological Interpretation, and the Ends of the Christian Life from:
Conception, Reception, and the Spirit
Author(s) FOWL STEPHEN
Abstract: It is an enormous honor for me to be asked to contribute to a
Festschriftfor andrew Lincoln. I had been working on my PhD thesis for a couple of years when andrew Lincoln became my supervisor. i doubt very much that he remembers our first meetings to discuss my work; they are, however, vividly stamped in my memory. andrew’s questions were always clear and non-polemical, but also deeply probing. The more he probed, the more it became clear that my thesis lacked a thesis. it was more like a set of disconnected observations. andrew’s clear-eyed reading of my work
13 What Makes New Testament Theology “Theology”? from:
Conception, Reception, and the Spirit
Author(s) MORGAN ROBERT
Abstract: The question presupposes what the phrase itself implies: that “New Testament theology” is or should be in some sense “theology.” What that contention might mean depends not only on the contested phrase “New Testament theology,” but, prior to that, on how “theology” itself is understood, whether (to condense the range of non-disparaging dictionary meanings) in the strong sense of articulating and perhaps advocating a religious stance by expressing its belief and practice in a rational way, or in the secondary sense of philosophical, historical, and related scholarship describing and analyzing the commitments of others. Both senses imply an adjective indicating
18 Spirituality, Ethics, and Memory from:
Conception, Reception, and the Spirit
Author(s) GOLDINGAY JOHN
Abstract: Whereas what set me thinking, then, was the question of the
Book Title: Slavery's Capitalism-A New History of American Economic Development
Publisher: University of Pennsylvania Press, Inc.
Author(s): Rockman Seth
Abstract: Drawing on the expertise of sixteen scholars who are at the forefront of rewriting the history of American economic development,
Slavery's Capitalismidentifies slavery as the primary force driving key innovations in entrepreneurship, finance, accounting, management, and political economy that are too often attributed to the so-called free market. Approaching the study of slavery as the originating catalyst for the Industrial Revolution and modern capitalism casts new light on American credit markets, practices of offshore investment, and understandings of human capital. Rather than seeing slavery as outside the institutional structures of capitalism, the essayists recover slavery's importance to the American economic past and prompt enduring questions about the relationship of market freedom to human freedom.
Link: http://www.jstor.org/stable/j.ctt1dfnrs7
CHAPTER 8 “What have we to do with slavery?” from:
Slavery's Capitalism
Author(s) KIMBALL ERIC
Abstract: Frederick Douglass wrote that before the American Civil War, “The people of the North had been accustomed to ask, in a tone of cruel indifference, ‘What have we to do with slavery?’”¹ This remains an important question today. Recent scholarly attention has refocused on the direct, nineteenth-century linkages between the American North and South—what Senator Charles Sumner of Massachusetts decried as the “unhallowed alliance between the lords of the lash and the lords of the loom.”² However, an earlier economic relationship had tied New England’s commercial fortunes to the very epicenter of the Atlantic slave economy. The first “Deep
INTRODUCTION: from:
Useful Fictions
Abstract: Here are some of the questions that this book will try to answer: Why do stories with sad endings make us cry? Why do we like scary movies but not scary situations in real life? How is it that we can think of a fictional character as a “friend” whose triumphs thrill us and whose misfortunes cause us pain? Why will we continue to watch a movie or television show that we don’t really like just to see how it turns out? Why can a single summer blockbuster movie earn more than a billion dollars in worldwide box-office receipts and
5 The Problem of Other People from:
Useful Fictions
Abstract: The human brain is adapted—of that much we can be sure. However, nobody is quite sure what it is adapted to. The usual evolutionary explanation—that the brain adapted to the natural environment in which humans developed—doesn’t account for all of the facts that need to be explained. For one thing, humans and other hominids have developed and flourished in nearly every habitable environment on the earth. Even more perplexing, however, is the fact that human cognition seems to be so much more complex than it needs to be. There can be no question that some advanced cognitive
INTRODUCTION: from:
Useful Fictions
Abstract: Here are some of the questions that this book will try to answer: Why do stories with sad endings make us cry? Why do we like scary movies but not scary situations in real life? How is it that we can think of a fictional character as a “friend” whose triumphs thrill us and whose misfortunes cause us pain? Why will we continue to watch a movie or television show that we don’t really like just to see how it turns out? Why can a single summer blockbuster movie earn more than a billion dollars in worldwide box-office receipts and
5 The Problem of Other People from:
Useful Fictions
Abstract: The human brain is adapted—of that much we can be sure. However, nobody is quite sure what it is adapted to. The usual evolutionary explanation—that the brain adapted to the natural environment in which humans developed—doesn’t account for all of the facts that need to be explained. For one thing, humans and other hominids have developed and flourished in nearly every habitable environment on the earth. Even more perplexing, however, is the fact that human cognition seems to be so much more complex than it needs to be. There can be no question that some advanced cognitive
Book Title: Violence in Francophone African and Caribbean Women's Literature- Publisher: UNP - Nebraska
Author(s): KALISA CHANTAL
Abstract: Chantal Kalisa examines the ways in which women writers lift taboos imposed on them by their society and culture and challenge readers with their unique perspectives on violence. Comparing women from different places and times, Kalisa treats types of violence such as colonial, familial, linguistic, and war-related, specifically linked to dictatorship and genocide. She examines Caribbean writers Michele Lacrosil, Simone Schwartz-Bart, Gisèle Pineau, and Edwidge Danticat, and Africans Ken Begul, Calixthe Beyala, Nadine Bar, and Monique Ilboudo. She also includes Sembène Ousmane and Frantz Fanon for their unique contributions to the questions of violence and gender. This study advances our understanding of the attempts of African and Caribbean women writers to resolve the tension between external forms of violence and internal forms resulting from skewed cultural, social, and political rules based on gender.
Link: http://www.jstor.org/stable/j.ctt1dfnvj2
4 Sites of Violence from:
Violence in Francophone African and Caribbean Women's Literature
Abstract: Calixthe Beyala and Gisèle Pineau explore further the concept of “geographies of pain” by depicting intimate space, language, and the body as sites of pain, exile, and resistance to violence.¹ In the tradition of women’s literature, the two writers turn their attention to internal sources of violence and, through their characters, condemn those who still focus solely on the external factors of violence. They ask questions such as: How can women successfully re-territorialize their violated bodies within the intimate spaces from which they have been exiled? How can they overcome linguistic limitations in expressing pain? Beyala sees linguistic violence as
Conclusion from:
Violence in Francophone African and Caribbean Women's Literature
Abstract: In the present study, I have attempted to answer questions about
Book Title: Views from the Margins-Creating Identities in Modern France
Publisher: UNP - Nebraska
Author(s): Curtis Sarah A.
Abstract: What does it mean to be French? What constitutes "Frenchness"? Is it birth, language, attachment to republicanism, adherence to cultural norms? In contemporary France, these questions resonate in light of the large number of non-French and non-European immigrants, many from former French colonies, who have made France home in recent decades. Historically, French identity has long been understood as the product of a centralized state and culture emanating from Paris that was itself central to European history and civilization. Likewise, French identity in terms of class, gender, nationality, and religion mainly has been explained as a strong, indivisible core, against which marginal actors have been defined.
Link: http://www.jstor.org/stable/j.ctt1dgn3mw
5 Transatlantic Crossings: from:
Transatlantic Voices
Author(s) GEORGI-FINDLAY BRIGITTE
Abstract: How much are Native Americans part of the project of American identity? How have Native American novels contributed to it, particularly in the context of recent debates over multiculturalism? Considering the growing popularity of Native American literature in Europe, how far have Europeans become an implied audience? How “American” or “cosmopolitan” are Native American novels? These are the questions that led me to look at some recent novels by Native American authors. I was also curious about whether we can detect certain trends or new directions in Native American works of fiction. I will argue that many recent novels explore
1 The Fictional Contract from:
Forms of Life
Abstract: We are all of us born into a world with social and linguistic rules. We inherit both kinds of rules, and each of them shapes us even as it supplies us with the means of becoming ourselves: ourselves, but not any selves. And yet selves that can question the system they inherit. We may question the contracts that have been made for us—whether, in fact, they are contracts at all, to which we have never given assent and to which there are no alternatives. “We may as well assert,” David Hume wrote, “that a man, by remaining {aboard} a
Book Title: Hermeneutics Ancient and Modern- Publisher: Yale University Press
Author(s): BRUNS GERALD L.
Abstract: In this wide-ranging meditation on the nature and purpose of hermeneutics, Gerald L. Bruns argues that hermeneutics is not merely a contemporary theory but an extended family of questions about understanding and interpretation that have multiple and conflicting histories going back to before the beginning of writing.What does it mean to understand a riddle, an action, a concept, a law, an alien culture, or oneself? Bruns expands our sense of the horizons of hermeneutics by situating its basic questions against a background of different cultural traditions and philosophical topics. He discusses, for example, the interpretation of oracles, the silencing of the muses and the writing of history, the quarrel between philosophy and poetry, the canonization of sacred texts, the nature of allegorical exegesis, rabbinical midrash, the mystical exegesis of the Qur'an, the rise of literalism and the individual interpreter, and the nature of Romantic hermeneutics. Dealing with thinkers ranging from Socrates to Luther to Wordsworth to Ricoeur, Bruns also ponders several basic dilemmas about the nature of hermeneutical experience, the meaning of tradition, the hermeneutical function of narrative, and the conflict between truth and freedom in philosophy and literature. His eloquent book demonstrates the continuing power of hermeneutical thinking to open up questions about the world and our place in it.
Link: http://www.jstor.org/stable/j.ctt1dszwtv
Introduction: from:
Hermeneutics Ancient and Modern
Abstract: Let me try to situate my book by taking up, in some fairly familiar ways, the question of what sort of thing hermeneutics might he and what its point is. The simplest answer is that hermeneutics is a tradition of thinking or of philosophical reflection that tries to clarify the concept of
verstehen, that is, understanding. What is it to make sense of anything, whether a poem, a legal text, a human action, a language, an alien culture, or oneself? The difficulty is that this is not an entirely coherent question; or rather, the question of understanding turns up in
1 Truth and Power in the Discourse of Socrates from:
Hermeneutics Ancient and Modern
Abstract: It is in the spirit of these words by Heidegger that I want to ask about the discourse of Socrates—how he talks, how he sounds, and also what it is to understand him; and I mean all of this to be taken pointedly as a hermeneutical question. What is it for anyone, including Socrates, to understand Socrates? This is the question at issue in Plato’s
Apology, where Socrates talks about himself and claims to tell the truth about himself, and it is at issue again in theSymposium, where a drunken Alcibiades claims to speak the truth of Socrates
2 Thucydides, Plato, and the Historicality of Truth from:
Hermeneutics Ancient and Modern
Abstract: It must be acknowledged that hermeneutics belongs to the realm of opinion, or rhetoric, rather than to the realm of truth, or philosophy.¹ But it seems part of every hermeneutical desire to cross the threshold of rhetoric and to speak, well, philosophically. My purpose in this chapter is to consider one or two ancient examples of this desire. These examples are related to the question of tradition, that is, the question of how we stand with respect to all that comes down to us from the past. A main problem about tradition is that things do not seem exactly to
8 Wordsworth at the Limits of Romantic Hermeneutics from:
Hermeneutics Ancient and Modern
Abstract: In this chapter I want to try to gloss the above passage, with its reference to something that looks very much like the Stanislavsky method of getting into character, where one loses oneself in the construction of someone else. Imagine a theory of poetry as acting, in which the distinction between being and acting loses its ontological force. As it happens, glossing this passage will mean situating Wordsworth within the history of interpretation, by which I mean the history that concerns itself with the question of understanding. What is it that happens when something, or someone, makes sense, or maybe
9 On the Tragedy of Hermeneutical Experience from:
Hermeneutics Ancient and Modern
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
Book Title: Hermeneutics Ancient and Modern- Publisher: Yale University Press
Author(s): BRUNS GERALD L.
Abstract: In this wide-ranging meditation on the nature and purpose of hermeneutics, Gerald L. Bruns argues that hermeneutics is not merely a contemporary theory but an extended family of questions about understanding and interpretation that have multiple and conflicting histories going back to before the beginning of writing.What does it mean to understand a riddle, an action, a concept, a law, an alien culture, or oneself? Bruns expands our sense of the horizons of hermeneutics by situating its basic questions against a background of different cultural traditions and philosophical topics. He discusses, for example, the interpretation of oracles, the silencing of the muses and the writing of history, the quarrel between philosophy and poetry, the canonization of sacred texts, the nature of allegorical exegesis, rabbinical midrash, the mystical exegesis of the Qur'an, the rise of literalism and the individual interpreter, and the nature of Romantic hermeneutics. Dealing with thinkers ranging from Socrates to Luther to Wordsworth to Ricoeur, Bruns also ponders several basic dilemmas about the nature of hermeneutical experience, the meaning of tradition, the hermeneutical function of narrative, and the conflict between truth and freedom in philosophy and literature. His eloquent book demonstrates the continuing power of hermeneutical thinking to open up questions about the world and our place in it.
Link: http://www.jstor.org/stable/j.ctt1dszwtv
Introduction: from:
Hermeneutics Ancient and Modern
Abstract: Let me try to situate my book by taking up, in some fairly familiar ways, the question of what sort of thing hermeneutics might he and what its point is. The simplest answer is that hermeneutics is a tradition of thinking or of philosophical reflection that tries to clarify the concept of
verstehen, that is, understanding. What is it to make sense of anything, whether a poem, a legal text, a human action, a language, an alien culture, or oneself? The difficulty is that this is not an entirely coherent question; or rather, the question of understanding turns up in
1 Truth and Power in the Discourse of Socrates from:
Hermeneutics Ancient and Modern
Abstract: It is in the spirit of these words by Heidegger that I want to ask about the discourse of Socrates—how he talks, how he sounds, and also what it is to understand him; and I mean all of this to be taken pointedly as a hermeneutical question. What is it for anyone, including Socrates, to understand Socrates? This is the question at issue in Plato’s
Apology, where Socrates talks about himself and claims to tell the truth about himself, and it is at issue again in theSymposium, where a drunken Alcibiades claims to speak the truth of Socrates
2 Thucydides, Plato, and the Historicality of Truth from:
Hermeneutics Ancient and Modern
Abstract: It must be acknowledged that hermeneutics belongs to the realm of opinion, or rhetoric, rather than to the realm of truth, or philosophy.¹ But it seems part of every hermeneutical desire to cross the threshold of rhetoric and to speak, well, philosophically. My purpose in this chapter is to consider one or two ancient examples of this desire. These examples are related to the question of tradition, that is, the question of how we stand with respect to all that comes down to us from the past. A main problem about tradition is that things do not seem exactly to
8 Wordsworth at the Limits of Romantic Hermeneutics from:
Hermeneutics Ancient and Modern
Abstract: In this chapter I want to try to gloss the above passage, with its reference to something that looks very much like the Stanislavsky method of getting into character, where one loses oneself in the construction of someone else. Imagine a theory of poetry as acting, in which the distinction between being and acting loses its ontological force. As it happens, glossing this passage will mean situating Wordsworth within the history of interpretation, by which I mean the history that concerns itself with the question of understanding. What is it that happens when something, or someone, makes sense, or maybe
9 On the Tragedy of Hermeneutical Experience from:
Hermeneutics Ancient and Modern
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
6 LES CONDITIONS DE TRANSFORMATION SOCIALE DES NOUVEAUX INDICATEURS DE « RICHESSE » from:
La transformation sociale par l'innovation sociale
Author(s) Jany-Catrice Florence
Abstract: La commission Stiglitz (Stiglitz
et al., 2009) a constitué un moment décisif dans le processus de validation scientifique des critiques énoncées depuis plusieurs décennies sur l’usage du PIB et de la croissance comme indicateurs de bien-être et de progrès. Qu’est-ce qu’une bonne société ou un bon territoire ? Comment peut-on en évaluer la qualité de vie ou le « progrès » ? Jusqu’à une période assez récente, ces questions délicates, puisqu’elles relèvent de ce qui compte, du sens du vivre-ensemble et du progrès, semblaient résolues, en ce sens que les indicateurs économiques semblaient suffire à établir des diagnostics généraux sur
13 LA RECHERCHE-ACTION COMME APPUI À LA TRANSFORMATION SOCIALE: from:
La transformation sociale par l'innovation sociale
Author(s) El-Jed Mahdiah
Abstract: Gestion des déchets, émissions de gaz à effet de serre liées aux transports, consommation énergétique des activités de production et de transformation : le système alimentaire actuel soulève des défis environnementaux qui ont des répercussions tant locales que planétaires. Mais c’est également la question de la sécurité alimentaire, c’est-à-dire l’accès pour tous à des aliments frais et à prix abordables, qui pose problème, y compris dans une ville comme Montréal où perdurent des « déserts alimentaires ». Avec plus de 80 % de la population québécoise vivant au sein d’agglomérations urbaines, la ville est un creuset fertile pour l’expérimentation d’alternatives
18 POLITIQUES LOCALES DE COHÉSION SOCIALE ET DÉVELOPPEMENT SOCIOÉCONOMIQUE DES VILLES PETITES ET MOYENNES EN FRANCE from:
La transformation sociale par l'innovation sociale
Author(s) Ghaffari Leïla
Abstract: Aujourd’hui, l’économie mondiale impose aux villes d’être compétitives. Les villes ont besoin de trouver un rôle renouvelé dans la nouvelle hiérarchie urbaine (Kearns et Forrest, 2000), rôle qui n’est pas toujours en faveur de la vie quotidienne des citoyens. Ce phénomène met les villes dans une situation souvent déséquilibrée entre recherche de compétitivité et maintien (ou renforcement) de la cohésion sociale. De fait, les financements publics sont désormais plus souvent orientés vers la recherche de compétitivité que vers la cohésion sociale des territoires (Cassiers et Kesteloot, 2012). La question qui se pose ici est celle de la relation entre développement
21 L’ACCEPTABILITÉ SOCIALE D’UN PROJET ÉOLIEN: from:
La transformation sociale par l'innovation sociale
Author(s) Rabeniaina Tiavina
Abstract: Cette recherche porte sur le rôle joué par la Coopérative d’énergie renouvelable de Lamèque Ltée (CERL) dans le développement d’un projet de parc éolien et, plus particulièrement, sur le recours à la concertation et au développement de partenariats dans la construction de l’acceptabilité sociale. Dans un premier temps, nous ferons état du contexte de gouvernance locale au sein du territoire de l’île Lamèque, puis nous présenterons les concepts théoriques et la méthodologie qui ont servi à cette étude de cas pour ensuite analyser les informations colligées. Finalement, nous discuterons des apprentissages, mais aussi des questionnements à tirer de cette expérience.
26 LA CONSTRUCTION D’UNE OFFRE DE SERVICES PUBLICS INNOVANTE PAR HYBRIDATION DES RESSOURCES, DES ACTIVITÉS ET DES MISSIONS DES ACTEURS: from:
La transformation sociale par l'innovation sociale
Author(s) Lebot André
Abstract: Qu’est-ce que vivre dans la cité aujourd’hui ? La question du « vivreensemble » exige que chaque citoyen y trouve sa place. Or, face aux inégalités et à la pauvreté montantes, on constate les limites des politiques territoriales (Bellemare et Klein, 2011 ; Côté et Lévesque, 1982). S’impose alors un changement de perspective, d’une approche descendante à une approche ascendante, voire de paradigme (Stöhr, 2003). Développer de nouveaux modèles demande d’en comprendre les processus d’émergence. L’observation d’un restaurant social municipal (RSM), situé en France, à Nantes, montre en quoi cette offre publique de services sociaux pour des personnes en grande
32 LA FABRIQUE SOCIALE DES INITIATIVES SOLIDAIRES from:
La transformation sociale par l'innovation sociale
Author(s) Mahieu Christian
Abstract: Le rapport à l’emploi est en question, du fait du poids d’un chômage permanent, mais aussi de formes nouvelles d’emploi. Le « précariat » et l’ « intermittence » révèlent d’autres visages qu’une stricte flexibilité vécue négativement. Un « entrepreneuriat social »
CHAPITRE 6 Le recueil de la parole de l’enfant victime dans un cadre judiciaire: from:
La protection de l'enfance
Author(s) SÉRAPHIN GILLES
Abstract: DANS LE champ de la protection de l’enfance, la question d’une juste prise en compte de la parole des enfants devient récurrente. L’objectif d’une meilleure considération de cette parole semble aujourd’hui partagé par l’ensemble des acteurs. Pourtant, l’application pratique semble moins aisée. Au-delà des questions théoriques quant au statut de cette parole (Qu’est-ce qu’une parole? La parole est-elle véridique?…) se posent des questions plus pratiques sur les méthodes voire les dispositifs à engager pour la considérer.
CHAPITRE 12 La participation des parents en protection de l’enfance: from:
La protection de l'enfance
Author(s) SÉRAPHIN GILLES
Abstract: LA PARTICIPATION du mineur, de ses parents et du jeune majeur dans le champ de la protection de l’enfance est devenue une norme d’action publique, sous l’influence des traités internationaux et du droit interne français. Elle est fortement encouragée par différents organismes publics en France tels que l’Agence nationale de l’évaluation et de la qualité des établissements et services sociaux et médico-sociaux (ANESM, 2014). Cette tendance n’est pas unique au secteur de la protection de l’enfance, mais concerne l’ensemble des politiques publiques. Elle fait figure d’impératif démocratique et remet en question le partage des pouvoirs, que ce soit dans les
CHAPITRE 2 LA GOUVERNANCE DES GRANDS PROJETS TOURISTIQUES ET LEUR ÉVOLUTION: from:
Changement et grands projets
Author(s) FILLOZ VALIA
Abstract: La réflexion qui suit porte sur la question de la gouvernance et des éléments de régulation qui se déploient aujourd’hui dans les territoires touristiques, notamment au travers des grands projets de stations¹ et de villes² touristiques. Ces destinations ont historiquement été associées à une économie de rente. C’est un modèle économique fondé sur le service. Par l’entremise de l’Association nationale des élus des territoires touristiques (ANETT), certaines stations touristiques classées et communes touristiques se revendiquent ainsi:
CHAPITRE 4 CHANGEMENT DE VOIE EN GESTION DES GRANDS PROJETS: from:
Changement et grands projets
Author(s) DUBÉ PATRICK
Abstract: En introduction de son livre
Le projet du projet, concevoir la ville contemporaine, paru en 2014, Terrin mentionne que « tout doit effectivement changer, la gouvernance, les comportements, les techniques, les processus de conception » ; cependant, dit-il, c’est à la condition que « l’essentiel ne change pas » , soit ici les acquis de la démocratie et entre autres choses une qualité et un confort de vie. Et Terrin de se poser la question : « Comment résoudre cette quadrature du cercle ? » Si tout le présent ouvrage collectif se veut une démonstration que de tels changements sont
CHAPITRE 10 CHANGER LES OPINIONS ET LES COMPORTEMENTS DANS UN MONDE QUI CHANGE: from:
Changement et grands projets
Author(s) MOTULSKY BERNARD
Abstract: Un projet, c’est d’abord une intention, une idée que l’on projette vers l’avenir. Et, pour le concevoir et le mettre en oeuvre, il faut la collaboration, l’accord ou au moins l’assentiment tacite de toutes les personnes qui, de près ou de loin, vont être affectées, concernées, touchées, intéressées par ce projet (les parties prenantes). La communication, telle qu’on l’entend ici, c’est l’art de connaître d’abord les perceptions, les attitudes et les comportements de toutes ces personnes pour ensuite les influencer, au moyen d’outils de diffusion de l’information. Il est donc uniquement question de transfert d’information entre tous ceux qui ont
Introduction from:
Écritures de la réclusion
Author(s) Ferrer Carolina
Abstract: La réclusion fait partie de cette forme de violence directe qui vise le sujet en limitant sa mobilité physique¹. Nous entendons par « écritures de la réclusion » les diverses formes d’expression écrite qui rendent compte de cette expérience de l’enfermement visant à contrôler les sujets selon un principe de localisation « forcée » et d’assignation à un lieu². Cette assignation devient un espace-temps intermédiaire, entre mobilité et contrainte, dans la prise en otage du sujet. Cette question suscite un grand intérêt chez plusieurs auteurs, qui traitent dans leurs oeuvres les diverses formes de l’enfermement dans des contextes de violence
Littérature hispano-américaine et violence d’État from:
Écritures de la réclusion
Author(s) Ferrer Carolina
Abstract: Dans
La conquête de l’Amérique. La question de l’autre², Todorov remonte aux textes de Bernal Diaz del Castillo et de Bartolomé de las Casas afin d’analyser ce qu’il appelle « la destruction des Indiens au seizième siècle sur deux plans, quantitatif et qualitatif³ ». En comparant ces sources aux données compilées par des historiens contemporains, il parvient à déterminer que les chroniqueurs des Indes avaient tout à fait raison lorsqu’ils parlaient de millions de morts comme résultat de la conquête espagnole. Todorov affirme : « Sans entrer dans le détail, et pour donner seulement une idée globale […], on retiendra
Introduction from:
Écritures de la réclusion
Author(s) Ferrer Carolina
Abstract: La réclusion fait partie de cette forme de violence directe qui vise le sujet en limitant sa mobilité physique¹. Nous entendons par « écritures de la réclusion » les diverses formes d’expression écrite qui rendent compte de cette expérience de l’enfermement visant à contrôler les sujets selon un principe de localisation « forcée » et d’assignation à un lieu². Cette assignation devient un espace-temps intermédiaire, entre mobilité et contrainte, dans la prise en otage du sujet. Cette question suscite un grand intérêt chez plusieurs auteurs, qui traitent dans leurs oeuvres les diverses formes de l’enfermement dans des contextes de violence
Littérature hispano-américaine et violence d’État from:
Écritures de la réclusion
Author(s) Ferrer Carolina
Abstract: Dans
La conquête de l’Amérique. La question de l’autre², Todorov remonte aux textes de Bernal Diaz del Castillo et de Bartolomé de las Casas afin d’analyser ce qu’il appelle « la destruction des Indiens au seizième siècle sur deux plans, quantitatif et qualitatif³ ». En comparant ces sources aux données compilées par des historiens contemporains, il parvient à déterminer que les chroniqueurs des Indes avaient tout à fait raison lorsqu’ils parlaient de millions de morts comme résultat de la conquête espagnole. Todorov affirme : « Sans entrer dans le détail, et pour donner seulement une idée globale […], on retiendra
Book Title: Identité et multiplicité en ligne- Publisher: Presses de l'Université du Québec
Author(s): Perraton Charles
Abstract: On pourrait croire à tort que les internautes sont libres de se construire n’importe quelle identité, parce qu’ils n’auraient aucune contrainte physique dans le cyberespace. L’identité serait ainsi sortie de ses frontières pour permettre à chacun de créer et multiplier à sa guise autant d’identités qu’il le souhaite. Il ne faudrait toutefois pas conforter la croyance dans le sujet et dans l’idéologie de la représentation de laquelle il relève en centrant le questionnement sur l’identité. Sujet et identité vont en effet de pair avec une surestimation de la conscience et une conception idéaliste de la volonté qui pourrait être préjudiciable à la compréhension des grands enjeux liés à l’expérience de l’univers numérique. On le sait, la notion d’identité est d’une grande utilité pour caractériser et responsabiliser les individus dans les sociétés de contrôle. Elle permet aux autorités et aux gestionnaires de toutes sortes d’administrer les corps à distance ; elle permet aux organisations de profiter du numérique pour développer de nouveaux outils de profilage. Elle pourrait faire écran à la compréhension des véritables enjeux de l’expérience du cyberespace si on oublie de porter l’analyse sur les différents agencements auxquels ouvre l’expérience des mondes virtuels où se trouvent mobilisés les corps et les objets dans l’exploration de nouveaux territoires et l’invention de nouvelles formes de vie.
Link: http://www.jstor.org/stable/j.ctt1f1171z
Identités et processus de subjectivation from:
Identité et multiplicité en ligne
Author(s) Perraton Charles
Abstract: Le thème « identités numériques » peut éveiller la ferveur des uns et la méfiance des autres. Pour moi, c’est l’occasion d’une réflexion critique sur la portée de cette idée selon laquelle l’identité peut se construire ou se déconstruire dans le cyberespace. Pour dramatiser la question, j’aimerais l’aborder sous l’angle critique, et donc la mettre en état de crise de manière à ce qu’elle nous apparaisse sous un autre jour. Pour le dire autrement, j’aimerais problématiser la question de l’identité en m’interrogeant sur les conditions de subjectivation². Pour cela, il me faudra être prudent de manière à ne pas excéder
Identité post mortem et nouvelles pratiques mémoriales en ligne: from:
Identité et multiplicité en ligne
Author(s) Georges Fanny
Abstract: Avec le développement des réseaux socionumériques (RSN), le Web est devenu un cadre de présentation ordinaire des individus. Or, le vieillissement des usagers du Web et la disparition des personnes ayant créé des pages de profil soulèvent la question des
données post mortem(Merzeau, 2009a). Que deviennent les données laissées sur Internet par les individus après leur mort ? Les défunts ont-ils aussi une identité numérique ? En quoi ce phénomène est-il lié à celui de leur identité numérique de leur vivant ? La permanence matérielle des données numériques ne dépendant pas de la présence de l’individu, mais du serveur
Le profil Facebook a-t-il un sexe? from:
Identité et multiplicité en ligne
Author(s) Aoun Rania
Abstract: Dès qu’un questionnement sur l’identité en ligne est soulevé, tous les regards sont pointés vers l’usager qui est considéré comme étant la seule personne concernée par la construction de cette identité. Cette perception univoque qui continue à occuper une place importante dans les recherches actuelles rejette tacitement l’intervention d’autres acteurs dans la construction identitaire et réduit le pouvoir dont dispose une plateforme pour définir l’identité de ses usagers. En d’autres termes, elle limite la responsabilité à une seule partie (l’usager). Or, l’évolution des plateformes de réseautage social, en particulier celle de Facebook, confirme davantage l’implication de ces nouvelles formes institutionnelles
CHAPITRE 12 LA VIOLENCE FAITE AUX FEMMES DANS LA PROSTITUTION AU CANADA from:
Responsabilités et violences envers les femmes
Author(s) Miville-Dechêne Julie
Abstract: En 2002, le Conseil du statut de la femme participait à la réflexion collective en publiant une recherche intitulée
La prostitution : profession ou exploitation ? Une réflexion à poursuivre. Dix ans plus tard, nous avons considéré que le temps était venu de répondre à la question et de prendre clairement position dans ce débat épineux qui recouvre des enjeux complexes, notamment celui des nombreux actes de violences perpétrés contre les femmes prostituées. Aussi la publication récente d’un avis intituléLa prostitution : il est temps d’agirnous a-t-elle permis de revisiter les grands axes historiques, sociologiques et juridiques entourant
CONCLUSION from:
Responsabilités et violences envers les femmes
Author(s) Smedslund Katja
Abstract: Qu’il nous soit ici permis de conclure sur ce sujet d’actualité mondiale qui demeure, malgré la diversité (Nations Unies, 2006, p. 139) et la gravité des enjeux (Amnesty International, 2006, p. 10-11), un problème social lancinant qui hante les sociétés contemporaines. Par la multitude, l’ampleur et la complexité des problèmes qu’elles n’ont de cesse de générer et l’ensemble des responsabilités qu’elles mettent en jeu et en crise, les violences faites aux femmes (VFF) nécessitent le développement d’autres hypothèses et études critiques, le questionnement d’autres réalités et le croisement avec d’autres regards disciplinaires. La nécessité de clôturer provisoirement ces réflexions croisées
Book Title: Vers une approche géopoétique-Lectures de Kenneth White, de Victor Segalen et de J.-M. G. Le Clézio
Publisher: Presses de l'Université du Québec
Author(s): BOUVET RACHEL
Abstract: Toute perspective de lecture est liée à un ancrage géographique. Chaque lecteur est habité par des paysages. Pour Rachel Bouvet, ce paysage est celui de l’océan tel qu’on peut l’observer le long des côtes bretonnes, cette force gigantesque, sublime, mais aussi porteuse d’une douceur infinie. Les auteurs Kenneth White, Victor Segalen et J.-M. G. Le Clézio partagent eux aussi cet ancrage breton : White vogue principalement entre les Côtes-d’Armor et l’Écosse, Segalen naviguait surtout entre le Finistère Nord et le Pacifique, Le Clézio voyage entre le Finistère Sud et le Nouveau-Mexique en passant par l’océan Indien et la Méditerranée. Consciente de son attachement breton, provoquant chez elle une sensibilité accrue aux paysages maritimes et désertiques, le désir de la géopoétique et un questionnement sur l’altérité, Rachel Bouvet réfléchit à la dimension géographique de l’acte de lecture. Par son analyse des œuvres de Kenneth White, de Victor Segalen et de J.-M. G. Le Clézio, elle montre que la géopoétique peut donner lieu à une approche singulière des textes littéraires. Faisant souvent appel à la géographie, aussi bien à la géographie physique qu’à la géographie humaine, avec les questions de paysage, de carte, de territoire, d’archipel, de frontière, elle illustre de quelle manière une interprétation basée sur les principes essentiels de la géopoétique peut se déployer.
Link: http://www.jstor.org/stable/j.ctt1f1176j
Book Title: Amin Maalouf: une oeuvre à revisiter- Publisher: Presses de l'Université du Québec
Author(s): El Kettani Soundouss
Abstract: L’écrivain franco-libanais Amin Maalouf est paré d’une image de passeur de cultures, de chantre des exilés et d’ambassadeur des immigrants. Chrétien au Liban, Arabe en France, il semble irrémédiablement minoritaire, irrémédiablement étranger. Il revendique d’ailleurs lui-même ce rôle de médiateur entre l’Orient et l’Occident, prêchant pour un monde du multiculturalisme et de l’identité multiple. Commentateurs et critiques accolent ainsi à son œuvre l’étiquette de la poursuite d’une communion universelle des peuples, l’abordant principalement au regard des questions d’identité, d’exil, de quête des origines et d’appartenances multiples. Le présent ouvrage revisite l’œuvre de ce grand auteur qu’est Amin Maalouf – lauréat du prix Goncourt en 1993 et membre de l’Académie française depuis 2011 – afin de mettre en évidence la complexité de celle-ci et de montrer les diverses voies empruntées pour revenir sans cesse à des images et à des leitmotivs obsessifs. De la cartographie de l’œuvre de Maalouf aux questions de sa réception et de sa lecture, en passant par des perspectives culturelles, idéologiques et politiques, il balise de nouvelles pistes d’interprétation. Premier ouvrage collectif à porter exclusivement sur Amin Maalouf, il réunit des contributions du Canada, de la France, du Maroc, du Cameroun et de l’Afrique du Sud. Se concluant sur une entrevue exclusive avec Amin Maalouf, il saura éveiller la curiosité pour cette œuvre qui, de lecture en relecture, fait surgir ce sens profond de l’humanité et conduit à parcourir autrement la terre et ses frontières, la mer et ses rivages.
Link: http://www.jstor.org/stable/j.ctt1f117jq
7. Mort et résurrection de l’ancienne abbaye royale de Royaumont from:
Des couvents en héritage / Religious Houses: A Legacy
Author(s) Leniaud Jean-Michel
Abstract: Les abbayes et les grands établissements ecclésiastiques de l’Ancien Régime ont subi des sorts divers après la Révolution. Certains ont été privatisés, d’autres non. Les premiers ont été totalement ou partiellement détruits ; les seconds, affectés à des services publics ; d’autres ont retrouvé à plus ou moins longue échéance leur vocation originelle. L’histoire monographique de ces bâtiments à partir du XIX
esiècle reste souvent à faire ou à moderniser : celle de Clairvaux, de Fontevraud, du Mont-Saint-Michel, de Jumièges, d’Ourscamps, des Vaux-de-Cernay, etc., mériterait d’être questionnée et mise en vue panoramique : qui ont été les acteurs des transformations,
Introduction. from:
Le lieu du Nord
Author(s) Chartier Daniel
Abstract: De tout temps, la délimitation du « Nord » a soulevé plusieurs questions, notamment en fonction de sa variabilité selon les perspectives culturelles, disciplinaires et historiques. S’agit-il d’une direction ou d’un territoire, de réel ou d’imaginaire, d’absolu ou de relatif? À tenter de le saisir, on comprend bien que le « Nord » se dissout dans une « idée du Nord » elle-même multiple, impossible à réduire au résultat d’un calcul géographique défini par la tradition, l’arbitraire, le consensus ou le politique. Le « Nord » tend à échapper aux réductions dans lesquelles nous aimerions bien le confiner. Nous sommes
Introduction. from:
Le lieu du Nord
Author(s) Chartier Daniel
Abstract: De tout temps, la délimitation du « Nord » a soulevé plusieurs questions, notamment en fonction de sa variabilité selon les perspectives culturelles, disciplinaires et historiques. S’agit-il d’une direction ou d’un territoire, de réel ou d’imaginaire, d’absolu ou de relatif? À tenter de le saisir, on comprend bien que le « Nord » se dissout dans une « idée du Nord » elle-même multiple, impossible à réduire au résultat d’un calcul géographique défini par la tradition, l’arbitraire, le consensus ou le politique. Le « Nord » tend à échapper aux réductions dans lesquelles nous aimerions bien le confiner. Nous sommes
4 The Fairy-Tale Forest as Memory Site: from:
New Approaches to Teaching Folk and Fairy Tales
Author(s) McGonagill Doris
Abstract: TeachIng undergraduate courses In German StudIes I have had the opportunity to prepare several courses and smaller teaching units on the Grimms’ folk and fairy tales, but each time I find myself facing the same question: How should I structure my material? There are some obvious choices—chronological, regional, thematic—each with its own advantages and limitations. Structuring principles based on thematic similarities and related plot elements—the folklorists’ tale types—can provide a basic infrastructure, along with specific character constellations, motifs, and topoi. Thus your groups may include tales about family conflict and gender relationships (“child victims,” “bad dads,”
5 Grimms’ Fairy Tales in a Political Context: from:
New Approaches to Teaching Folk and Fairy Tales
Author(s) Schwabe Claudia
Abstract: One of my German students once stumbled upon several fairy-tale film adaptations by the
Deutsche Film-Aktiengesellschaft(DEFA), the stateowned film studio of the former German Democratic Republic (GDR), and inquired: “Are these movies very different from the Grimms’ original fairy tales?” This question inspired me to design a German fairy-tale class that ties students’ interest in fairy tales and films to a significant and fascinating part of Germany’s recent history. Although the Grimms’Märchen(fairy tales) are firmly embedded in courses and syllabi in German language, literature, folklore, culture, history, narrative theory, and fairy-tale studies, they are rarely discussed in
Paul’s Inclusive Language: from:
Foundations for Sociorhetorical Exploration
Author(s) Bloomquist L. Gregory
Abstract: There is no doubt in my mind that sociorhetorical analysis, as envisioned by Vernon K. Robbins, represents one of the most significant and healthy approaches to the analysis of sacred texts to have appeared in many years. It is significant in that it welcomes already-existing forms of analysis to the table for inclusion in an interpretive analytics that asks interpreters to carry forth a programmatic analysis, but to do so in light of a hermeneutical sensitivity to the questions being asked of the text. It is healthy for two reasons: (1) it welcomes all voices to the table, without deciding
Paul’s Inclusive Language: from:
Foundations for Sociorhetorical Exploration
Author(s) Bloomquist L. Gregory
Abstract: There is no doubt in my mind that sociorhetorical analysis, as envisioned by Vernon K. Robbins, represents one of the most significant and healthy approaches to the analysis of sacred texts to have appeared in many years. It is significant in that it welcomes already-existing forms of analysis to the table for inclusion in an interpretive analytics that asks interpreters to carry forth a programmatic analysis, but to do so in light of a hermeneutical sensitivity to the questions being asked of the text. It is healthy for two reasons: (1) it welcomes all voices to the table, without deciding
Book Title: Voies multiples de la didactique du français-Entretiens avec Suzanne-G. Chartrand, Jean-Louis Chiss et Claude Germain
Publisher: Presses de l'Université du Québec
Author(s): Schneuwly Bernard
Abstract: Comment s’est constituée la didactique du français comme discipline à caractère scientifique ? Quels sont ses fondements épistémologiques et méthodologiques ? La didactique du français langue première, la didactique du français langue seconde et la didactique du français langue étrangère forment-elles une seule et même didactique ? Quel est le rôle du didacticien d’une langue ? Y a-t-il autant de didactiques que d’objets d’enseignement : la lecture, l’écriture, la communication orale, la grammaire, le lexique, etc. ? À ces questions, et à bien d’autres encore, trois didacticiens du français, Suzanne-G. Chartrand (Université Laval), Jean-Louis Chiss (Université Sorbonne Nouvelle – Paris 3) et Claude Germain (Université du Québec à Montréal), ont accepté d’apporter leurs réponses accompagnées parfois de nouvelles interrogations. Parlant de leurs travaux, ils nous offrent leur vision de la discipline, fruit d’un long et riche cheminement. Leurs réponses se rejoignent sous certains angles, divergent sous d’autres, traçant ainsi les diverses voies de la didactique du français. Deux autres didacticiens du français participent à la réflexion, Gladys Jean et Bernard Schneuwly ; ils nous disent, la première en introduction et le second en conclusion, ce qu’ils retiennent de ces trois voix. Adoptant la forme dynamique de l’entretien, l’ouvrage Voies multiples de la didactique du français invite le lecteur à prendre part au dialogue en découvrant de multiples voies, à les emprunter, à les prolonger, à s’en écarter, à s’en inspirer pour trouver la sienne ou à en ouvrir de nouvelles.
Link: http://www.jstor.org/stable/j.ctt1f89sw3
AVANT-PROPOS from:
Voies multiples de la didactique du français
Author(s) Kadri Djaouida Hamdani
Abstract: Cet ouvrage adoptant le genre de l’entretien s’adresse d’abord aux étudiants en didactique du français ainsi qu’aux enseignants de français – langue première, langue seconde ou langue étrangère – qui doivent faire face à la réalité complexe de la classe de français. Il s’adresse aussi à celles et ceux qui, passionnés par l’enseignement et l’apprentissage des langues – du français en particulier –, voient un grand intérêt à (se) poser des questions sur la didactique du français et sont curieux des réponses et des interrogations apportées par des didacticiens dont la richesse du parcours, la profondeur de la réflexion et l’apport à la
CONCLUSION from:
Voies multiples de la didactique du français
Author(s) Schneuwly Bernard
Abstract: C’est à une belle polyphonie en didactique du français¹ que nous assistons dans ce livre, polyphonie d’ailleurs mentionnée comme caractéristique de tout discours dans l’une des entrevues. Certes, les voix – deux ténors et une contre-alto – sont présentées l’une après l’autre, la matérialité du livre l’impose; mais il faut les lire en superposition, ce que rend possible la magnifique orchestration réalisée par les responsables de cet ouvrage, qui jouent de fait, par leur questionnement extrêmement documenté, le rôle d’une basse continue rendant le tout cohérent et lisible comme une seule pièce. C’est cette œuvre que nous décrivons dans la présente conclusion,
Book Title: Citizen Subject-Foundations for Philosophical Anthropology
Publisher: Fordham University Press
Author(s): Miller Steven
Abstract: What can the universals of political philosophy offer to those who experience the living paradox of an inegalitarian construction of egalitarian citizenship? Citizen Subject is the summation of +ëtienne BalibarGÇÖs career-long project to think the necessary and necessarily antagonistic relation between the categories of citizen and subject. In this magnum opus, the question of modernity is framed anew with special attention to the self-enunciation of the subject (in Descartes, Locke, Rousseau, and Derrida), the constitution of the community as GÇ£weGÇ¥ (in Hegel, Marx, and Tolstoy), and the aporia of the judgment of self and others (in Foucualt, Freud, Kelsen, and Blanchot)._x000D_ After the GÇ£humanist controversyGÇ¥ that preoccupied twentieth-century philosophy, Citizen Subject proposes foundations for philosophical anthropology today, in terms of two contrary movements: the becoming-citizen of the subject and the becoming-subject of the citizen. The citizen-subject who is constituted in the claim to a GÇ£right to have rightsGÇ¥ (Arendt) cannot exist without an underside that contests and defies it. HeGÇöor she, because Balibar is concerned throughout this volume with questions of sexual differenceGÇöfigures not only the social relation but also the discontent or the uneasiness at the heart of this relation. The human can be instituted only if it betrays itself by upholding GÇ£anthropological differencesGÇ¥ that impose normality and identity as conditions of belonging to the community._x000D_ The violence of GÇ£civilGÇ¥ bourgeois universality, Balibar argues, is greater (and less legitimate, therefore less stable) than that of theological or cosmological universality. Right is thus founded on insubordination, and emancipation derives its force from otherness._x000D_ Ultimately, Citizen Subject offers a revolutionary rewriting of the dialectic of universality and differences in the bourgeois epoch, revealing in the relationship between the common and the universal a political gap at the heart of the universal itself.
Link: http://www.jstor.org/stable/j.ctt1f89tnz
ONE “Ego sum, ego existo”: from:
Citizen Subject
Abstract: Mister President, you have imposed Draconian limits upon me. As a result, I must cut to the chase. The abstract that you might have received is not, as you no doubt grasp, a summary of my talk: not only because I hadn’t yet given my text a definitive form but also because what I have to say, since it remains highly open to discussion, is very difficult to summarize. Rather than drawing conclusions, my goal today is merely to arrive at questions; and I would consider myself a very happy man if, to some extent, you were to concur that
THREE Aimances in Rousseau: from:
Citizen Subject
Abstract: The chapter that Paul de Man devotes to
Julie or the New Heloisein hisAllegories of Readingdoes not only represent a central moment in the economy of the book, where the category that guides his readings (the “allegory” from the title) is explicated and justified; it is also a particularly illuminating discussion of a knot of questions regardingpassion, which are generally considered to hold the philosophical key to the novel. In order to understand how writing and theory are superimposed inThe New Heloise, I draw upon two of de Man’s assertions. The first says that “passion
FOUR From Sense Certainty to the Law of Genre: from:
Citizen Subject
Abstract: The present discussion is not exclusively devoted to the thought and work of Jacques Derrida. It is rather an attempt to bring the reading and discussion of Derrida in relation with other texts, and other heritages, in order to illustrate how his manner of philosophizing has transformed our understanding of certain fundamental problems. I would argue that what distinguishes his specific practice of deconstruction is the way in which it displaces the classical question of the “paradoxes of the universal,” if only because it dismantles the metaphysical opposition between the universal and the particular, along with that of the absolute
SIX The Messianic Moment in Marx from:
Citizen Subject
Abstract: In the present essay, I would like to reexamine and, if possible, elucidate a question that often recurs in interpretations of Marx: What is the relationship between his concept of politics and religious (or theological) discourse? In view of the comparison that this issue of the
Revue Germanique Internationalewould like to draw, but also because of the strategic importance that, I believe, must be conferred upon this comparison, I will focus mainly upon a single text: the article, entitled “Zur Kritik der Hegelschen Rechtsphilosophie. Einleitung,” that Marx published in theDeutsch-Französische Jahrbücherin March 1844. For the first aa
TEN Judging Self and Others: from:
Citizen Subject
Abstract: In French and several other languages, the notion of judgment designates both a “faculty” or “capacity” and an action that takes place within the sphere of public or private relations. It can have a general neutral signification (that of an evaluation about the adequacy of means to ends or to the quality of the ends themselves). But more often it designates, in dissymmetrical fashion, the determination of a deserved or undeserved sanction upon the action of a subject, especially when the action in question is a “crime” or a “delict.”
ELEVEN Private Crime, Public Madness from:
Citizen Subject
Abstract: To clarify the questions raised today by the relations between madness and justice, with reference to the heritage of the French Revolution: such a project, if not confined to the stylistic exercises that typify certain commemorations, is paradoxical in several re spects. Indeed, what prompts current discussions on the function of the psychiatrist in the courtroom or on the role of judgments of civil capacity in the treatment of mental illness, is yet again the perspective offered by the reframing of the Penal Code (including the famous Article 64, which makes “insanity”—or, in the more recent version, “psychic or
FOURTEEN Bourgeois Universality and Anthropological Differences from:
Citizen Subject
Abstract: In this concluding chapter, I want to articulate the relationship between the political categories of modernity and the question to which its metaphysics always returns: that of subjectivity, endowed with consciousness—perhaps affected with unconsciousness—and with rights, duties, or individual and collective missions.³ Not only will I examine this relationship on the level of the history of ideas, morals, and social relations, but I will also articulate it as a
conceptualunity that helps to clarify certain existential and institutional problems and, in so doing, ask whether they are still our problems (and why) or whether they are already
CONCLUSION from:
Alternative Modernities in French Travel Writing
Abstract: In this book I have been preoccupied with the question of modernity, with the challenges Western modernity poses to the subject’s sense of their place in the world, and to the expression of these challenges in relation to the great capitals of the modern era, London and New York. Taylor tells us that ‘from the beginning, the number one problem of modern social science has been modernity itself: that historically unprecedented amalgam of new practices and institutional forms (science, technology, industrial production, urbanization), of new ways of living (individualism, secularization, instrumental rationality); and of new forms of malaise (alienation, meaninglessness,
Book Title: The Southern Hospitality Myth-Ethics, Politics, Race, and American Memory
Publisher: University of Georgia Press
Author(s): Richardson Riché
Abstract: Historians have offered a variety of explanations of the origins and cultural practices of hospitality in the antebellum South. Economic historians have at times portrayed southern hospitality as evidence of conspicuous consumption and competition among wealthy planters, while cultural historians have treated it peripherally as a symptomatic expression of the southern code of honor. Although historians have offered different theories, they generally agree that the mythic dimensions of southern hospitality eventually outstripped its actual practices. Szczesiul examines why we have chosen to remember and valorize this particular aspect of the South, and he raises fundamental ethical questions that underlie both the concept of hospitality and the cultural work of American memory, particularly in light of the region's historical legacy of slavery and segregation.
Link: http://www.jstor.org/stable/j.ctt1g2km4s
INTRODUCTION: from:
The Southern Hospitality Myth
Abstract: How important is “southern hospitality” to “your definition of today’s South?” So asked question 82 of the spring 1995 edition of the Southern Focus Poll conducted by John Shelton Reed and the Howard W. Odum Institute for Research in Social Science at the University of North Carolina, Chapel Hill. Reed and the Odum Institute ran the Southern Focus Poll from 1992 to 2001, interviewing by phone thousands of southerners and nonsoutherners, seeking their responses on a wide range of political, economic, social, and cultural issues, as well as their sense of regional identity and cultural characteristics. Question 82 was one
CHAPTER TWO The Amphytrion and St. Paul; the Planter and the Reformer: from:
The Southern Hospitality Myth
Abstract: While the Virginian Lucian Minor could praise “Yankee hospitality” during the early years of the sectional crisis in the 1830s, by the 1850s sectional tensions had caused regional prejudices, stereotypes, and suspicions to harden to such an extent that such praise would have seemed impossible. The language of “southern hospitality” emerged in the 1830s amid the growing sectional crisis that began to consume American culture, and it would only proliferate as the crisis intensified in the decades leading up to the Civil War. As Americans became preoccupied by the political and moral questions of slavery, they also defined, discussed, and
Book Title: The Southern Hospitality Myth-Ethics, Politics, Race, and American Memory
Publisher: University of Georgia Press
Author(s): Richardson Riché
Abstract: Historians have offered a variety of explanations of the origins and cultural practices of hospitality in the antebellum South. Economic historians have at times portrayed southern hospitality as evidence of conspicuous consumption and competition among wealthy planters, while cultural historians have treated it peripherally as a symptomatic expression of the southern code of honor. Although historians have offered different theories, they generally agree that the mythic dimensions of southern hospitality eventually outstripped its actual practices. Szczesiul examines why we have chosen to remember and valorize this particular aspect of the South, and he raises fundamental ethical questions that underlie both the concept of hospitality and the cultural work of American memory, particularly in light of the region's historical legacy of slavery and segregation.
Link: http://www.jstor.org/stable/j.ctt1g2km4s
INTRODUCTION: from:
The Southern Hospitality Myth
Abstract: How important is “southern hospitality” to “your definition of today’s South?” So asked question 82 of the spring 1995 edition of the Southern Focus Poll conducted by John Shelton Reed and the Howard W. Odum Institute for Research in Social Science at the University of North Carolina, Chapel Hill. Reed and the Odum Institute ran the Southern Focus Poll from 1992 to 2001, interviewing by phone thousands of southerners and nonsoutherners, seeking their responses on a wide range of political, economic, social, and cultural issues, as well as their sense of regional identity and cultural characteristics. Question 82 was one
CHAPTER TWO The Amphytrion and St. Paul; the Planter and the Reformer: from:
The Southern Hospitality Myth
Abstract: While the Virginian Lucian Minor could praise “Yankee hospitality” during the early years of the sectional crisis in the 1830s, by the 1850s sectional tensions had caused regional prejudices, stereotypes, and suspicions to harden to such an extent that such praise would have seemed impossible. The language of “southern hospitality” emerged in the 1830s amid the growing sectional crisis that began to consume American culture, and it would only proliferate as the crisis intensified in the decades leading up to the Civil War. As Americans became preoccupied by the political and moral questions of slavery, they also defined, discussed, and
W. E. B. Du Bois, Barack Obama, and the Search for Race: from:
New Perspectives on James Weldon Johnson's "The Autobiography of an Ex-Colored Man"
Author(s) STEPTO ROBERT B.
Abstract: The schoolhouse episode is a staple event in African American narratives no doubt because it is remembered or imagined as a formative first scene of racial self-awareness. It is not a moment when race is adopted—that may come later; it is instead a moment when race is imposed. The episode may involve a graduation exercise, with all the attendant questions regarding what, exactly, is commencing. Though set in a hotel ballroom, the battle royal in the first chapter of Ralph Ellison’s Invisible Man is one such monumental episode. More likely, though, the episode is an earlier moment, perhaps the
5 “MESTIZO . . . ME LO LLAMO YO A BOCA LLENA Y ME HONRO CON ÉL” from:
Inca Garcilaso and Contemporary World-Making
Author(s) Zamora Margarita
Abstract: Readers of Inca Garcilaso de la Vega’s
Royal Commentaries of the Incaswill remember the provocative chapter “Nombres nuevos para nombrar diversas generaciones” (Book IX, Chapter XXXI), where the author comments on the term mestizo.¹ It is the final one in the group of sixteen consecutive chapters describing things that did not exist in Peru before the arrival of the Spanish.² The heart of the chapter is Garcilaso’s affirmation of his racial hybridity, but the larger question of race in the Indies arises in the very first sentence: “we were forgetting the best imports into the Indies, namely the Spaniards,
11 THE HISTORIOGRAPHICAL METATEXT AND NEW WORLD HISTORIOGRAPHY from:
Inca Garcilaso and Contemporary World-Making
Author(s) Corbett Barbara M.
Abstract: The only part of Reyes’s quotation that interests me here is the chronicle, its generic nature and its acceptance as literature.¹ The conceptual structure of Reyes’s statement presumes that the chronicle is a genre, and a literary genre at that. But is it really? In asking the question “what is literature?” or “what is a genre?” we are confronted with a complex problem. One could answer the question in a straightforward manner, simply stating that literature is everything that our traditions recognize as literature and that genres are categories of texts, such as chronicles or missionary plays. In other words,
Book Title: The Quest for Meaning-Friends of Wisdom from Plato to Levinas
Publisher: Fordham University Press
Author(s): Peperzak Adriaan T.
Abstract: One of our most distinguished thinkers, Adriaan Peperzak has masterfully explored the connections between philosophy, ethics, religion, and the social and historical contexts of human experience. He offers a personal gathering of influences on his own work as guides to the uses of philosophy in our search for sense and meaning. In concise, direct, and deeply felt chapters, Peperzak moves from Plato, Plotinus, and the Early Christian theologians to Anselm, Bonaventure, Descartes, Pascal, Leibniz, Hegel, and Levinas. Throughout these carefully linked essays, he touches on the fundamental ideas-from reason and faith to freedom and tradition-that inform the questions his work has consistently addressed, most specifically those concerning philosophy as a practice.
Link: http://www.jstor.org/stable/j.ctt1g2kn48
1 Philosophia from:
The Quest for Meaning
Abstract: The relation between philosophy and theology is no longer a hotly debated question among Christians, and yet it is constitutive for the framework in which their thinking develops. Their schools seem to have found a
modus vivendifor the coexistence of both disciplines, but as far as I know, this coexistence is not supported by a generally accepted metatheory and “philosophico-theological” methodology. In this chapter I would like to challenge a powerful conception of the way in which philosophy and theology are and should be related and to propose a different conception. I will focus here on these disciplines insofar
9 Philosophy and Christianity (An Hour with Pascal) from:
The Quest for Meaning
Abstract: Anyone who reflects on the relations between Christianity and philosophy encounters a nwnber of difficult questions, such as the following:
Book Title: Rethinking Philosophy of Religion-Approaches from Continental Philosophy
Publisher: Fordham University Press
Author(s): Goodchild Philip
Abstract: These original essays reconceive the place of religion for critical thought following the recent ‘turn to religion’ in Continental philosophy, framing new issues for exploration, including questions of justice, anxiety, and evil; the sublime, and of the soul haunting genetics; how reason may be reshaped by new religious movements and by ritual and experience.
Link: http://www.jstor.org/stable/j.ctt1g2kncw
4 Ethical Experience: from:
Rethinking Philosophy of Religion
Author(s) Jowett Donna
Abstract: Is conscience the “voice of God within,” or is it, as both Nietzsche and Freud would see it, the internalized authority of our culture and family? I have put this question baldly and naively; my intention is only to gesture toward the different camps or traditions that have framed themselves on either side of the question. And today such a question has a slightly old-fashioned appearance; it is built on a series of binary oppositions and it further fortifies and extends them in anticipating, if not forcing, the terms of mutual exclusion it presumes. My aim in this paper is
8 Ineffable Knowledge and Gender from:
Rethinking Philosophy of Religion
Author(s) Anderson Pamela Sue
Abstract: Who does
Continentalphilosophy of religion? The received view is that Anglo-American philosophers dophilosophy of religion.Yet increasingly, contemporary philosophers and some theologians would reply “Jacques Derrida” to this opening question. What makes Derrida’s philosophy Continental? What topic in philosophy of religion does Derrida consider? I hope to give some indirect answers to these questions. Instead of looking di rectly at Derrida, I choose to focus my attention on the nature of an exchange at the interface of what have been labeled “Continental” and “analytic” philosophies. I will focus on an example that makes a similar distinction, but uses
11 Continental Philosophy, Catholicism, and the Exigencies of Responsibility: from:
Rethinking Philosophy of Religion
Author(s) Sadler Gregory B.
Abstract: A question that confronts practicing Roman Catholics engaged in Continental philosophy is the relationship between the practices, tradition, and intellectual resources of the Catholic Church and the boundaries of what is called Continental philosophy. Often the discourses that allow a renewed philosophical boldness in speaking about Christianity are marked by an equally liberating and corrosive temerity that, claiming to speak for none, or perhaps only for the other or the guest, seems to easily to aim to speak for all, to judge for all, to legislate for all. We must ask whether it is true that orthodoxy, one’s self-location within
Book Title: Rethinking Philosophy of Religion-Approaches from Continental Philosophy
Publisher: Fordham University Press
Author(s): Goodchild Philip
Abstract: These original essays reconceive the place of religion for critical thought following the recent ‘turn to religion’ in Continental philosophy, framing new issues for exploration, including questions of justice, anxiety, and evil; the sublime, and of the soul haunting genetics; how reason may be reshaped by new religious movements and by ritual and experience.
Link: http://www.jstor.org/stable/j.ctt1g2kncw
4 Ethical Experience: from:
Rethinking Philosophy of Religion
Author(s) Jowett Donna
Abstract: Is conscience the “voice of God within,” or is it, as both Nietzsche and Freud would see it, the internalized authority of our culture and family? I have put this question baldly and naively; my intention is only to gesture toward the different camps or traditions that have framed themselves on either side of the question. And today such a question has a slightly old-fashioned appearance; it is built on a series of binary oppositions and it further fortifies and extends them in anticipating, if not forcing, the terms of mutual exclusion it presumes. My aim in this paper is
8 Ineffable Knowledge and Gender from:
Rethinking Philosophy of Religion
Author(s) Anderson Pamela Sue
Abstract: Who does
Continentalphilosophy of religion? The received view is that Anglo-American philosophers dophilosophy of religion.Yet increasingly, contemporary philosophers and some theologians would reply “Jacques Derrida” to this opening question. What makes Derrida’s philosophy Continental? What topic in philosophy of religion does Derrida consider? I hope to give some indirect answers to these questions. Instead of looking di rectly at Derrida, I choose to focus my attention on the nature of an exchange at the interface of what have been labeled “Continental” and “analytic” philosophies. I will focus on an example that makes a similar distinction, but uses
11 Continental Philosophy, Catholicism, and the Exigencies of Responsibility: from:
Rethinking Philosophy of Religion
Author(s) Sadler Gregory B.
Abstract: A question that confronts practicing Roman Catholics engaged in Continental philosophy is the relationship between the practices, tradition, and intellectual resources of the Catholic Church and the boundaries of what is called Continental philosophy. Often the discourses that allow a renewed philosophical boldness in speaking about Christianity are marked by an equally liberating and corrosive temerity that, claiming to speak for none, or perhaps only for the other or the guest, seems to easily to aim to speak for all, to judge for all, to legislate for all. We must ask whether it is true that orthodoxy, one’s self-location within
Book Title: Rethinking Philosophy of Religion-Approaches from Continental Philosophy
Publisher: Fordham University Press
Author(s): Goodchild Philip
Abstract: These original essays reconceive the place of religion for critical thought following the recent ‘turn to religion’ in Continental philosophy, framing new issues for exploration, including questions of justice, anxiety, and evil; the sublime, and of the soul haunting genetics; how reason may be reshaped by new religious movements and by ritual and experience.
Link: http://www.jstor.org/stable/j.ctt1g2kncw
4 Ethical Experience: from:
Rethinking Philosophy of Religion
Author(s) Jowett Donna
Abstract: Is conscience the “voice of God within,” or is it, as both Nietzsche and Freud would see it, the internalized authority of our culture and family? I have put this question baldly and naively; my intention is only to gesture toward the different camps or traditions that have framed themselves on either side of the question. And today such a question has a slightly old-fashioned appearance; it is built on a series of binary oppositions and it further fortifies and extends them in anticipating, if not forcing, the terms of mutual exclusion it presumes. My aim in this paper is
8 Ineffable Knowledge and Gender from:
Rethinking Philosophy of Religion
Author(s) Anderson Pamela Sue
Abstract: Who does
Continentalphilosophy of religion? The received view is that Anglo-American philosophers dophilosophy of religion.Yet increasingly, contemporary philosophers and some theologians would reply “Jacques Derrida” to this opening question. What makes Derrida’s philosophy Continental? What topic in philosophy of religion does Derrida consider? I hope to give some indirect answers to these questions. Instead of looking di rectly at Derrida, I choose to focus my attention on the nature of an exchange at the interface of what have been labeled “Continental” and “analytic” philosophies. I will focus on an example that makes a similar distinction, but uses
11 Continental Philosophy, Catholicism, and the Exigencies of Responsibility: from:
Rethinking Philosophy of Religion
Author(s) Sadler Gregory B.
Abstract: A question that confronts practicing Roman Catholics engaged in Continental philosophy is the relationship between the practices, tradition, and intellectual resources of the Catholic Church and the boundaries of what is called Continental philosophy. Often the discourses that allow a renewed philosophical boldness in speaking about Christianity are marked by an equally liberating and corrosive temerity that, claiming to speak for none, or perhaps only for the other or the guest, seems to easily to aim to speak for all, to judge for all, to legislate for all. We must ask whether it is true that orthodoxy, one’s self-location within
11 Rhetoric from:
How John Works
Author(s) Myers Alicia D.
Abstract: That the Gospel of John is rhetorical is not debated among recent narrative and literary-minded interpreters. Pointing to the gospel’s thesis statement at 20:30–31, these readers often argue that the gospel’s rhetorical goal is to affirm that Jesus is the Christ and the Son of God.¹ Beginning with the acknowledgement of the gospel’s rhetorical nature enables us to ask more questions about the types of rhetoric the gospel uses as well as their potential impact on the gospel audience. The present chapter will focus primarily on John’s relationship to classical rhetoric, meaning the tools of rhetoric used by speakers
11 Rhetoric from:
How John Works
Author(s) Myers Alicia D.
Abstract: That the Gospel of John is rhetorical is not debated among recent narrative and literary-minded interpreters. Pointing to the gospel’s thesis statement at 20:30–31, these readers often argue that the gospel’s rhetorical goal is to affirm that Jesus is the Christ and the Son of God.¹ Beginning with the acknowledgement of the gospel’s rhetorical nature enables us to ask more questions about the types of rhetoric the gospel uses as well as their potential impact on the gospel audience. The present chapter will focus primarily on John’s relationship to classical rhetoric, meaning the tools of rhetoric used by speakers
3 Books 5–7: from:
The Gift of Love
Abstract: Concluding book 4, the bishop writes of the books to follow, “we shall see with the Lord’s help what sort of subtle crafty arguments the heretics bring forward and how they can be demolished.”² With a focus and methodology significantly influenced by the theological controversies with the Homoeans (Arians), these next three books, which according to Hill form “a distinct unit,”³ engage the question of speaking about God as Trinity, of how we might name the one God of Jesus Christ as “Father, Son, and Holy Spirit.” But although we would do well to read these books within their polemical
6 Marking Excess: from:
The Gift of Love
Abstract: To have a discourse dealing with the impossible—what can justify this privilege? What can justify Marion’s turn to the unconditioned, away from the
as suchby which individual instances appear under a horizon of possibility, conditioned and defined in advance by what we conceptualize their essence to be, by what we understand they can be? By what criteria might we justify impossibility so we might pass judgment on the veracity of discourse—to deem such discourse meaningful amidst the possibility of vanity? Indeed, such questions do not remain obediently restrained in phenomenological circles but reach as well (or perhaps
10 A Beginning Given in Advance from:
The Gift of Love
Abstract: “It is a question of beginning where one is, as Derrida tells us,” John Caputo observes, “not where God is, we may add.”¹ To begin where we are—indeed little more can be asked of us. But to know where we are as readers of Augustine—to know where we stand when encountering a mind across the distances of time and culture, and across the personal (although for the author of
Confessions, not private) distance between ourselves and this particular man’s restless struggle to know and love the God whose call broke through his deafness and whose radiance dispelled his
3 Books 5–7: from:
The Gift of Love
Abstract: Concluding book 4, the bishop writes of the books to follow, “we shall see with the Lord’s help what sort of subtle crafty arguments the heretics bring forward and how they can be demolished.”² With a focus and methodology significantly influenced by the theological controversies with the Homoeans (Arians), these next three books, which according to Hill form “a distinct unit,”³ engage the question of speaking about God as Trinity, of how we might name the one God of Jesus Christ as “Father, Son, and Holy Spirit.” But although we would do well to read these books within their polemical
6 Marking Excess: from:
The Gift of Love
Abstract: To have a discourse dealing with the impossible—what can justify this privilege? What can justify Marion’s turn to the unconditioned, away from the
as suchby which individual instances appear under a horizon of possibility, conditioned and defined in advance by what we conceptualize their essence to be, by what we understand they can be? By what criteria might we justify impossibility so we might pass judgment on the veracity of discourse—to deem such discourse meaningful amidst the possibility of vanity? Indeed, such questions do not remain obediently restrained in phenomenological circles but reach as well (or perhaps
10 A Beginning Given in Advance from:
The Gift of Love
Abstract: “It is a question of beginning where one is, as Derrida tells us,” John Caputo observes, “not where God is, we may add.”¹ To begin where we are—indeed little more can be asked of us. But to know where we are as readers of Augustine—to know where we stand when encountering a mind across the distances of time and culture, and across the personal (although for the author of
Confessions, not private) distance between ourselves and this particular man’s restless struggle to know and love the God whose call broke through his deafness and whose radiance dispelled his
3 Christian Acting in Bonhoeffer from:
Acting for Others
Abstract: Bonhoeffer’s¹ theology of Christian agency is shaped by his notion of “being for others,” formulated also as living or existing for others. In this chapter, the interpersonal dimensions of action will be put into the foreground. With that aim, the following questions will be raised: what moves Christians to act? Does such acting necessarily entail fatherly and obedient approach of a dependent within and outside of the church? How is Christian acting interconnected with Christian freedom and equality? Since Christian acting is to find its fullest expression in the church, is there a connection between his understanding of Christian acting
3 Christian Acting in Bonhoeffer from:
Acting for Others
Abstract: Bonhoeffer’s¹ theology of Christian agency is shaped by his notion of “being for others,” formulated also as living or existing for others. In this chapter, the interpersonal dimensions of action will be put into the foreground. With that aim, the following questions will be raised: what moves Christians to act? Does such acting necessarily entail fatherly and obedient approach of a dependent within and outside of the church? How is Christian acting interconnected with Christian freedom and equality? Since Christian acting is to find its fullest expression in the church, is there a connection between his understanding of Christian acting
Book Title: An Archaeology of Prehistoric Bodies and Embodied Identities in the Eastern Mediterranean- Publisher: Oxbow Books
Author(s): PAPADATOS YIANNIS
Abstract: In the long tradition of the archaeology of the eastern Mediterranean bodies have held a prominent role in the form of figurines, frescos, or skeletal remains, and have even been responsible for sparking captivating portrayals of the Mother-Goddess cult, the elegant women of Minoan Crete or the deeds of heroic men. Growing literature on the archaeology and anthropology of the body has raised awareness about the dynamic and multifaceted role of the body in experiencing the world and in the construction, performance and negotiation of social identity. In these 28 thematically arranged papers, specialists in the archaeology of the eastern Mediterranean confront the perceived invisibility of past bodies and ask new research questions. Contributors discuss new and old evidence; they examine how bodies intersect with the material world, and explore the role of body-situated experiences in creating distinct social and other identities. Papers range chronologically from the Palaeolithic to the Early Iron Age and cover the geographical regions of the Aegean, Cyprus and the Near East. They highlight the new possibilities that emerge for the interpretation of the prehistoric eastern Mediterranean through a combined use of body-focused methodological and theoretical perspectives that are nevertheless grounded in the archaeological record.
Link: http://www.jstor.org/stable/j.ctt1ggjkqm
20 Headshaping and Identity at Tell Nader from:
An Archaeology of Prehistoric Bodies and Embodied Identities in the Eastern Mediterranean
Author(s) Fox Sherry C.
Abstract: Human skeletal data are presented in this chapter within the context of the archaeological data from the site of Tell Nader in the Kurdistan Region of Iraq to help elucidate long-standing questions of cultural dynamics. In particular, a form of circumferential headshaping has been found in the skeleton of an adult female recovered from the Ubaid site. It is suggested from the integrated results of the study of the human remains in their cultural context that the intentionally produced modification of the cranium recovered from the archaeological site of Tell Nader is linked to group identity in the Ubaid.
Introduction: from:
Psychoanalytic Mediations between Marxist and Postcolonial Readings of the Bible
Author(s) Liew Tat-siong Benny
Abstract: Why this volume, and why now? a reader might ask. Are Marxism and psychoanalysis still going concerns in humanities scholarship? Hasn’t Marxism been questioned as too universalist,
Conclusion: from:
The Chatter of the Visible
Abstract: Barely twelve years after Schwitters wrote his montage narrative about Augusta Bolte, the young woman caught in a solipsistic search for the meaning of life, the question of montage was catapulted to the forefront of debates on art’s critical mission by the rise of fascism in Germany and other European countries. The place of modernism in these developments, as telescoped by a montage aesthetics, became a heated point of contention in the exchange that unfolded in the pages of
Das Wort, the journal published by German émigrés in Moscow as part of the Popular Front’s fight against fascism. At issue
CHAPTER 2 Ovid, Now and Then from:
The Muses on Their Lunch Hour
Abstract: My object in what follows is not only to look at moments in which the stock of Ovid has risen or plummeted over the years, a question well addressed by several recent books and articles, but also to use this discussion as a way of predicting something about the future and interpreting something about the present in literary and critical studies. I am going to take the name of
Book Title: Science Fiction Double Feature-The Science Fiction Film as Cult Text
Publisher: Liverpool University Press
Author(s): DUCHOVNAY GERALD
Abstract: Critical discussion of cult cinema has often noted its tendency to straddle or ignore boundaries, to pull together different sets of conventions, narrative formulas, or character types for the almost surreal pleasure to be found in their sudden juxtapositions or narrative combination. With its own boundary-blurring nature—as both science and fiction, reality and fantasy—science fiction has played a key role in such cinematic cult formation. This volume examines that largely unexplored relationship, looking at how the sf film’s own double nature neatly matches up with a persistent double vision common to the cult film. It does so by bringing together an international array of scholars to address key questions about the intersections of sf and cult cinema: how different genre elements, directors, and stars contribute to cult formation; what role fan activities, including “con" participation, play in cult development; and how the occulted or “bad" sf cult film works. The volume pursues these questions by addressing a variety of such sf cult works, including Robot Monster (1953), Zardoz (1974), A Boy and His Dog (1975), Tetsuo: The Iron Man (1989), Space Truckers (1996), Ghost in the Shell 2 (2004), and Iron Sky (2012). What these essays afford is a revealing vision of both the sf aspects of much cult film activity and the cultish aspects of the whole sf genre.
Link: http://www.jstor.org/stable/j.ctt1gn6btc
5. The Cult Film as Affective Technology: from:
Science Fiction Double Feature
Author(s) Orbaugh Sharalyn
Abstract: Oshii Mamoru’s animated
Ghost in the Shell 2: Innocence(2004, hereafterInnocence) is indisputably an sf film, but does it constitute a cult film as well? Is it a cult film for all audiences, or only those outside Japan, fascinated by the world of anime? Perhaps we might better ask: can an animated film for adults, created within Japan for a Japanese audience, be considered anythingbutcult when it circulates in a non-Japanese context?¹ This essay will explore these questions en route to a consideration of the connections between the “cult” elements of the film and the science fiction-esque
CHAPTER FIVE Being Playful: from:
Patrick Modiano
Abstract: We have now seen numerous instances of Modiano at his most subversive. The apparently unremarkable first-person narrator, chronological narrative and realist representation have all turned out to be playful subversions of these familiar narrative tropes. So too has his use of historical facts: far from adding up to a historical novel, they result in an uneasy mixture of fact and fiction which has a morally disturbing effect on the reader. This leads us to a question of classification. Modiano’s novels are not what they seem, so we know what they are not: but what exactly are they? To what subgenre
CHAPTER FIVE Being Playful: from:
Patrick Modiano
Abstract: We have now seen numerous instances of Modiano at his most subversive. The apparently unremarkable first-person narrator, chronological narrative and realist representation have all turned out to be playful subversions of these familiar narrative tropes. So too has his use of historical facts: far from adding up to a historical novel, they result in an uneasy mixture of fact and fiction which has a morally disturbing effect on the reader. This leads us to a question of classification. Modiano’s novels are not what they seem, so we know what they are not: but what exactly are they? To what subgenre
CHAPTER FIVE Being Playful: from:
Patrick Modiano
Abstract: We have now seen numerous instances of Modiano at his most subversive. The apparently unremarkable first-person narrator, chronological narrative and realist representation have all turned out to be playful subversions of these familiar narrative tropes. So too has his use of historical facts: far from adding up to a historical novel, they result in an uneasy mixture of fact and fiction which has a morally disturbing effect on the reader. This leads us to a question of classification. Modiano’s novels are not what they seem, so we know what they are not: but what exactly are they? To what subgenre
Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p
Cartographies of Memory, Politics of Emancipation from:
At the Limits of Memory
Author(s) Vergès Françoise
Abstract: Since the 1960s in Martinique, French Guiana, Guadeloupe and Réunion, and since 1998 in metropolitan France, memories of the slave trade and colonial slavery have mobilized associations, artists and scholars. After a long period of marginalization in French history and culture, colonial slavery has become a point of reference for the women, children and men who identify with those who were enslaved in the French colonies. It has been used to question the French national narrative and its pervasive inequalities, to explore the role and place of racial thinking in the making of French society and culture, and to analyse
Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p
Cartographies of Memory, Politics of Emancipation from:
At the Limits of Memory
Author(s) Vergès Françoise
Abstract: Since the 1960s in Martinique, French Guiana, Guadeloupe and Réunion, and since 1998 in metropolitan France, memories of the slave trade and colonial slavery have mobilized associations, artists and scholars. After a long period of marginalization in French history and culture, colonial slavery has become a point of reference for the women, children and men who identify with those who were enslaved in the French colonies. It has been used to question the French national narrative and its pervasive inequalities, to explore the role and place of racial thinking in the making of French society and culture, and to analyse
Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p
Cartographies of Memory, Politics of Emancipation from:
At the Limits of Memory
Author(s) Vergès Françoise
Abstract: Since the 1960s in Martinique, French Guiana, Guadeloupe and Réunion, and since 1998 in metropolitan France, memories of the slave trade and colonial slavery have mobilized associations, artists and scholars. After a long period of marginalization in French history and culture, colonial slavery has become a point of reference for the women, children and men who identify with those who were enslaved in the French colonies. It has been used to question the French national narrative and its pervasive inequalities, to explore the role and place of racial thinking in the making of French society and culture, and to analyse
Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p
Cartographies of Memory, Politics of Emancipation from:
At the Limits of Memory
Author(s) Vergès Françoise
Abstract: Since the 1960s in Martinique, French Guiana, Guadeloupe and Réunion, and since 1998 in metropolitan France, memories of the slave trade and colonial slavery have mobilized associations, artists and scholars. After a long period of marginalization in French history and culture, colonial slavery has become a point of reference for the women, children and men who identify with those who were enslaved in the French colonies. It has been used to question the French national narrative and its pervasive inequalities, to explore the role and place of racial thinking in the making of French society and culture, and to analyse
Book Title: At the Limits of Memory-Legacies of Slavery in the Francophone World
Publisher: Liverpool University Press
Author(s): Hodgson Kate
Abstract: Recent years have seen a growing body of literature dedicated to memories of slavery in the Anglophone world, yet little has been done to approach this subject from Francophone perspectives. This collection responds to the urgent need to contribute to current research on slavery and memory studies by focusing specifically on the Francophone world. Featuring the scholarship of leading academics in France, Britain, the United States and Canada, the collection reflects upon contemporary commemorative practices that relate to the history of slavery and the slave trade, and questions how they function in relationship to other, less memorialized histories of exploitation, such as indentured and forced labour. The volume is set against the context of France’s growing body of memory legislation, as well as its close cultural and political connections to its former empire, all of which make it an influential player in how slavery continues to be memorialized and conceptualized in the public sphere. Contributors retrace and redraw the narrative map of slavery and its legacies in the Francophone world through a comparative understanding of how these different, but interconnected forms of labour exploitation have been remembered and/or forgotten from European, West African, Indian Ocean and Caribbean perspectives.
Link: http://www.jstor.org/stable/j.ctt1gpcb4p
Cartographies of Memory, Politics of Emancipation from:
At the Limits of Memory
Author(s) Vergès Françoise
Abstract: Since the 1960s in Martinique, French Guiana, Guadeloupe and Réunion, and since 1998 in metropolitan France, memories of the slave trade and colonial slavery have mobilized associations, artists and scholars. After a long period of marginalization in French history and culture, colonial slavery has become a point of reference for the women, children and men who identify with those who were enslaved in the French colonies. It has been used to question the French national narrative and its pervasive inequalities, to explore the role and place of racial thinking in the making of French society and culture, and to analyse
Chapter Eleven THE CALLING OF A NEW CRITICAL THEORY: from:
Knowledge and Human Liberation
Abstract: Piet Strydom is a creative and critical seeker of our contemporary world who has asked many questions and has also created spaces of mutual learning and collective blossoming. Strydom originally comes from South Africa, and his critique of the thenprevailing apartheid regime made him homeless. He first came to England and then settled down in Ireland, where he has taught at the pre-eminent University College Cork for more than three decades. While teaching at Cork, he embodied a new mode of critique and creativity, which has presented his students and fellow learners a critical and creative way of blossoming beyond
Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from:
Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together
Chapter 5 THE ENGAGEMENT OF PHILOSOPHY AND ANTHROPOLOGY IN THE INTERPRETIVE TURN AND BEYOND: from:
Philosophy and Anthropology
Author(s) Kämpf Heike
Abstract: One of the most interesting and fruitful anthropological discussions of philosophy occurred within the so-called ‘interpretive turn’ in anthropology. This turn was inspired by philosophy and initiated a reconsideration of philosophical concepts. In particular, the reconsideration of the hermeneutic notion of ‘ understanding’ led to new anthropological readings of the works of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. At the same time this anthropological discussion had its impact on philosophy. On the one hand, hermeneutic and analytic philosophy came closer together while questioning the possibilities of understanding alien cultures: Peter Winch and Richard Rorty dealt with the problem of
Chapter 18 ALBINOS DO NOT DIE: from:
Philosophy and Anthropology
Author(s) de Pina-Cabral João
Abstract: In Mozambique one is often told things about albinos that can hardly be interpreted at face value.¹ These are not, properly speaking, fictionalized narratives of a connected series of events, but rather they are evidence of propositional attitudes pertaining to refer to statements of fact, that is, they are ‘beliefs’. Although they are not told to you as ‘lies’, the fact is that the people who narrate them are often uncertain as to whether they are true. Upon hearing them, I was immediately challenged by the following question: if these beliefs do not meet up with the test of disbelief,
Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from:
Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together
Chapter 5 THE ENGAGEMENT OF PHILOSOPHY AND ANTHROPOLOGY IN THE INTERPRETIVE TURN AND BEYOND: from:
Philosophy and Anthropology
Author(s) Kämpf Heike
Abstract: One of the most interesting and fruitful anthropological discussions of philosophy occurred within the so-called ‘interpretive turn’ in anthropology. This turn was inspired by philosophy and initiated a reconsideration of philosophical concepts. In particular, the reconsideration of the hermeneutic notion of ‘ understanding’ led to new anthropological readings of the works of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. At the same time this anthropological discussion had its impact on philosophy. On the one hand, hermeneutic and analytic philosophy came closer together while questioning the possibilities of understanding alien cultures: Peter Winch and Richard Rorty dealt with the problem of
Chapter 18 ALBINOS DO NOT DIE: from:
Philosophy and Anthropology
Author(s) de Pina-Cabral João
Abstract: In Mozambique one is often told things about albinos that can hardly be interpreted at face value.¹ These are not, properly speaking, fictionalized narratives of a connected series of events, but rather they are evidence of propositional attitudes pertaining to refer to statements of fact, that is, they are ‘beliefs’. Although they are not told to you as ‘lies’, the fact is that the people who narrate them are often uncertain as to whether they are true. Upon hearing them, I was immediately challenged by the following question: if these beliefs do not meet up with the test of disbelief,
Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from:
Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together
Chapter 5 THE ENGAGEMENT OF PHILOSOPHY AND ANTHROPOLOGY IN THE INTERPRETIVE TURN AND BEYOND: from:
Philosophy and Anthropology
Author(s) Kämpf Heike
Abstract: One of the most interesting and fruitful anthropological discussions of philosophy occurred within the so-called ‘interpretive turn’ in anthropology. This turn was inspired by philosophy and initiated a reconsideration of philosophical concepts. In particular, the reconsideration of the hermeneutic notion of ‘ understanding’ led to new anthropological readings of the works of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. At the same time this anthropological discussion had its impact on philosophy. On the one hand, hermeneutic and analytic philosophy came closer together while questioning the possibilities of understanding alien cultures: Peter Winch and Richard Rorty dealt with the problem of
Chapter 18 ALBINOS DO NOT DIE: from:
Philosophy and Anthropology
Author(s) de Pina-Cabral João
Abstract: In Mozambique one is often told things about albinos that can hardly be interpreted at face value.¹ These are not, properly speaking, fictionalized narratives of a connected series of events, but rather they are evidence of propositional attitudes pertaining to refer to statements of fact, that is, they are ‘beliefs’. Although they are not told to you as ‘lies’, the fact is that the people who narrate them are often uncertain as to whether they are true. Upon hearing them, I was immediately challenged by the following question: if these beliefs do not meet up with the test of disbelief,
Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from:
Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together
Chapter 5 THE ENGAGEMENT OF PHILOSOPHY AND ANTHROPOLOGY IN THE INTERPRETIVE TURN AND BEYOND: from:
Philosophy and Anthropology
Author(s) Kämpf Heike
Abstract: One of the most interesting and fruitful anthropological discussions of philosophy occurred within the so-called ‘interpretive turn’ in anthropology. This turn was inspired by philosophy and initiated a reconsideration of philosophical concepts. In particular, the reconsideration of the hermeneutic notion of ‘ understanding’ led to new anthropological readings of the works of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. At the same time this anthropological discussion had its impact on philosophy. On the one hand, hermeneutic and analytic philosophy came closer together while questioning the possibilities of understanding alien cultures: Peter Winch and Richard Rorty dealt with the problem of
Chapter 18 ALBINOS DO NOT DIE: from:
Philosophy and Anthropology
Author(s) de Pina-Cabral João
Abstract: In Mozambique one is often told things about albinos that can hardly be interpreted at face value.¹ These are not, properly speaking, fictionalized narratives of a connected series of events, but rather they are evidence of propositional attitudes pertaining to refer to statements of fact, that is, they are ‘beliefs’. Although they are not told to you as ‘lies’, the fact is that the people who narrate them are often uncertain as to whether they are true. Upon hearing them, I was immediately challenged by the following question: if these beliefs do not meet up with the test of disbelief,
Chapter 4 PHILOSOPHICAL ANTHROPOLOGY AND PHILOSOPHY IN ANTHROPOLOGY from:
Philosophy and Anthropology
Author(s) Brezina Vaclav
Abstract: It is probably fair to say that some of the most exciting (as well as challenging) questions are those directly related to the human condition (see the examples above). In today’s globalized and warming world, in which an unprecedented opportunity to come together
Chapter 5 THE ENGAGEMENT OF PHILOSOPHY AND ANTHROPOLOGY IN THE INTERPRETIVE TURN AND BEYOND: from:
Philosophy and Anthropology
Author(s) Kämpf Heike
Abstract: One of the most interesting and fruitful anthropological discussions of philosophy occurred within the so-called ‘interpretive turn’ in anthropology. This turn was inspired by philosophy and initiated a reconsideration of philosophical concepts. In particular, the reconsideration of the hermeneutic notion of ‘ understanding’ led to new anthropological readings of the works of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur. At the same time this anthropological discussion had its impact on philosophy. On the one hand, hermeneutic and analytic philosophy came closer together while questioning the possibilities of understanding alien cultures: Peter Winch and Richard Rorty dealt with the problem of
Chapter 18 ALBINOS DO NOT DIE: from:
Philosophy and Anthropology
Author(s) de Pina-Cabral João
Abstract: In Mozambique one is often told things about albinos that can hardly be interpreted at face value.¹ These are not, properly speaking, fictionalized narratives of a connected series of events, but rather they are evidence of propositional attitudes pertaining to refer to statements of fact, that is, they are ‘beliefs’. Although they are not told to you as ‘lies’, the fact is that the people who narrate them are often uncertain as to whether they are true. Upon hearing them, I was immediately challenged by the following question: if these beliefs do not meet up with the test of disbelief,
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER 3 Why (Not) Pragmatism? from:
The Spirit of Luc Boltanski
Author(s) Bogusz Tanja
Abstract: Is Luc Boltanski a pragmatist thinker? In some current French debates, this question is not a rhetorical one. More than ten years after Pierre Bourdieu’s death, and about thirty years after the founding of the Groupe de Sociologie Politique et Morale (GSPM) with Laurent Thévenot and Michael Pollak at the École des Hautes Études en Sciences Sociales in Paris, the critical stance towards Bourdieusian sociology seems to be increasingly linked to the question of whether or not one may be described as a pragmatist.
CHAPTER 4 The Moral Idealism of Ordinary People as a Sociological Challenge: from:
The Spirit of Luc Boltanski
Author(s) Lemieux Cyril
Abstract: In 1987, a theoretical book that had been co-written by the sociologist Luc Boltanski and the economist and statistician Laurent Thévenot appeared in an obscure, poorly distributed collection of the Presses Universitaires de France. At first sight, its title may have sounded rather strange:
Les économies de la grandeur (Economies of Worth). What was even more disconcerting, however, was the apparent disproportion between the ordinariness of the main issues in question (that is, disputing processes in the workplace, the family, the neighbourhood, etc.) and the ambitious nature of the theoretical framework. In fact, the authors put forward a whole set
CHAPTER 12 The Promise of Pragmatic Sociology, Human Rights, and the State from:
The Spirit of Luc Boltanski
Author(s) Nash Kate
Abstract: As a sociologist working in the emerging area of the sociology of human rights, I find the approach that Luc Boltanski and his various collaborators take to cultural, moral, and political questions inspiring. There is an urgent need to develop theoretical concepts and methodologies to study human rights, which have been growing in importance as a result of the activities of transnational advocacy networks, digital communication, and the codification and enactment of international law since the end of the Cold War (see Nash, 2012). What resources do human rights offer for the critique of injustices? Are human rights contributing to
CHAPTER 13 ‘The Political’ in the ‘Pragmatic Sociology of Critique’: from:
The Spirit of Luc Boltanski
Author(s) Blokker Paul
Abstract: Whilst a political dimension was perhaps not at the forefront of Luc Boltanski and Laurent Thévenot’s ‘sociology of critical capacity’, as most prominently articulated in
On Justification(2006 [1991]), it can be argued that their work engages with important questions regarding ‘the political’ and politics. In this chapter, I shall make the political dimension in French pragmatic sociology more explicit and shall explore a tendency to ‘politicization’ of pragmatic sociology in some more recent works of Luc Boltanski. This is done with an eye to what I see as a normative dimension in pragmatic sociology that links it with (radical)
CHAPTER 22 An Introduction to ‘“Whatever Works”: Political Philosophy and Sociology – Luc Boltanski in Conversation with Craig Browne’ from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: The discipline of sociology partly originated from a perception of the limitations of political philosophy. The transition to modernity demanded new ways of addressing the questions that political philosophy had typically posed, such as the nature of authority, the conditions of the good life, the definition of justice, the degrees of freedom, and the prerequisites of inclusion in a community. Classical sociological theory reflected the modern appreciation of the independence of ‘the social’ relative to ‘the political’ and the need to understand the internal dynamics of ‘the social’ in their own terms. In a stronger sense, sociological theory suggested that
CHAPTER 23 ‘Whatever Works’: from:
The Spirit of Luc Boltanski
Author(s) Browne Craig
Abstract: Craig Browne:What I would like to discuss with you is the relationship betweensocial theory– or, more broadly, the social sciences – andpolitical philosophy. I am interested in how this relationship has changed, particularly over the last thirty years; I think that there may have been a significant change in this relationship. Before this period, there was the idea that social theory, or sociology, was somehow taking over questions of political philosophy and that political philosophy was even being superseded by approaches informed by the social sciences. Yet, over the course of the last thirty years or more that
CHAPTER FOURTEEN Intellectual Critique and the Public Sphere: from:
The Legacy of Pierre Bourdieu
Author(s) Corcoran Steven
Abstract: In the French edition of
The Weight of the World, Bourdieu contends that the goal of his critical sociology is to ‘open up possibilities for rational action to unmake or remake what history has made’ (1999 [1993]: 187).¹ But what is ‘rational action’ in politics? And what potential contribution can intellectuals make to it? This last question is the one that I would like to address here, taking Bourdieu’s own answers to it as my starting point. The aim will not be to analyse the concrete orientation of his public interventions, but instead to understand the type of articulation between
CHAPTER FIFTEEN Practice as Temporalisation: from:
The Legacy of Pierre Bourdieu
Author(s) Adkins Lisa
Abstract: This chapter will examine the question of whether Bourdieu’s social theory can be mobilised to understand our recent and ongoing global economic crisis. This may seem an odd question to pose on many fronts, not least because – and with the exception of markets for normatively defined cultural goods¹ – Bourdieu’s corpus is rarely, if ever, called upon to engage with strictly economic processes and formations.² And this is the case despite the fact that Bourdieu (2005 [2000]) dedicated a whole volume to the study of the social structures of the economy and despite the fact that in his later,
INTRODUCTION from:
Fabricating Authenticity in Soviet Hungary
Abstract: What makes abstract historical interpretations authentic? This theoretical question troubled Communist Party leaders and propaganda historians in Hungary during the years that followed the restoration of dictatorship after the suppression of the anti-Stalinist uprising in October–November 1956. János Kádár’s government, which had been established only by the military might of the Soviet Union, attempted to obtain legitimacy on the basis of a curious historical argument. Meanwhile, the new Communist leadership justified the suppression of democratic and independent aspirations by claiming to protect Hungarians against the peril of counterrevolution. It built the image of October 1956 on its alleged historical
3 The Genre and Hermeneutics of Pg from:
The Vision of the Priestly Narrative
Abstract: A vital factor in any attempt to interpret Pg as a whole is the question of its nature or genre.¹ However, how exactly to describe the nature of the Priestly material (Pg) has proven to be an elusive task. The Priestly material has been described in various ways; it has been described as “
Geschichte,” and specific nuances of this such as “Geschichtserzählung” or “Ursprungsgeschichte,” as “historiography,” and as “history viewed in ritual categories.”² It has also been described in terms of “paradigm,” whether as comprising “fundamental paradigmatic constellations” or being described as “paradigmatic” narrative, “paradigmatic history,” or “myth.”³
Introduction: from:
Light and Death
Abstract: Introducing this book, the word
issue, derived from Latinexire, “to go out” or “go forth,” embraces a range of meanings, among them “outflows,” “questions,” or “problems,” which in turn suggest “results,” “departures,” “developments,” or even “extensions.”¹ Englishissuesis itself a historical extension ofexire, one issuing from this verb over time. For readers of early modern texts,issuesand its implied Latin root hold a haunting memory of Donne’s play on it inDeaths Duell, famously his own funeral sermon, which examines the issues from, in, and through death—Latinà(ab),in, andperdeath—and charges
CHAPTER 3 Satanic Ethos: from:
Light and Death
Abstract: The organization of this chapter on
Paradise Lostmight be considered a diptych. The first of its panels—Part I—shows the origin of evil, hence sin, in Satan’s envy when the Son is exalted, an envy that underlies Satan’s self-authoring pride.¹ This panel focuses primarily on negation and death. Part II, the second panel, which examines God’s terms of exaltation in greater detail, focuses on the inseparable questions of individuality, allness, and pride, each of which, even pride, has a more positive potential.² My argument in both panels grows out of two crucial speeches in Book V, examining them
Introduction: from:
Light and Death
Abstract: Introducing this book, the word
issue, derived from Latinexire, “to go out” or “go forth,” embraces a range of meanings, among them “outflows,” “questions,” or “problems,” which in turn suggest “results,” “departures,” “developments,” or even “extensions.”¹ Englishissuesis itself a historical extension ofexire, one issuing from this verb over time. For readers of early modern texts,issuesand its implied Latin root hold a haunting memory of Donne’s play on it inDeaths Duell, famously his own funeral sermon, which examines the issues from, in, and through death—Latinà(ab),in, andperdeath—and charges
CHAPTER 3 Satanic Ethos: from:
Light and Death
Abstract: The organization of this chapter on
Paradise Lostmight be considered a diptych. The first of its panels—Part I—shows the origin of evil, hence sin, in Satan’s envy when the Son is exalted, an envy that underlies Satan’s self-authoring pride.¹ This panel focuses primarily on negation and death. Part II, the second panel, which examines God’s terms of exaltation in greater detail, focuses on the inseparable questions of individuality, allness, and pride, each of which, even pride, has a more positive potential.² My argument in both panels grows out of two crucial speeches in Book V, examining them
Introduction: from:
Light and Death
Abstract: Introducing this book, the word
issue, derived from Latinexire, “to go out” or “go forth,” embraces a range of meanings, among them “outflows,” “questions,” or “problems,” which in turn suggest “results,” “departures,” “developments,” or even “extensions.”¹ Englishissuesis itself a historical extension ofexire, one issuing from this verb over time. For readers of early modern texts,issuesand its implied Latin root hold a haunting memory of Donne’s play on it inDeaths Duell, famously his own funeral sermon, which examines the issues from, in, and through death—Latinà(ab),in, andperdeath—and charges
CHAPTER 3 Satanic Ethos: from:
Light and Death
Abstract: The organization of this chapter on
Paradise Lostmight be considered a diptych. The first of its panels—Part I—shows the origin of evil, hence sin, in Satan’s envy when the Son is exalted, an envy that underlies Satan’s self-authoring pride.¹ This panel focuses primarily on negation and death. Part II, the second panel, which examines God’s terms of exaltation in greater detail, focuses on the inseparable questions of individuality, allness, and pride, each of which, even pride, has a more positive potential.² My argument in both panels grows out of two crucial speeches in Book V, examining them
The Future of Islam from:
New Thinking in Islam
Abstract: The thinkers presented here have confronted a central problem of modern Islamic theology, namely, how to deal with specific Qur’anic statements. For us Muslims today this is an existential question since many Qur’anic statements do not agree with what we accept as values – at least when these statements remain uninterpreted. This complex of problems taken in itself can be discussed and a new way of interpretation devised and developed, for example, one that is favorable to women. But it can also be placed within the context of a more far-reaching question and an answer can be attempted as to
CHAPITRE 2 PHILOSOPHIE SOCIALE ET CRITIQUE IMMANENTE from:
Perspectives critiques en communication
Author(s) Voirol Olivier
Abstract: Avant l’apparition de la sociologie au début du XIX e siècle, les grandes questions traitées par cette discipline l’étaient par la philosophie, avec ses différents accents mis sur la morale, la politique ou encore la connaissance. À l’aube de la modernité, plusieurs philosophes, comme Hobbes, Locke ou encore Montesquieu, avaient fait de la société un objet de réflexion privilégié, s’interrogeant sur les conditions de possibilité de la vie sociale, sur les liens unissant les individus entre eux, ou encore sur les formes du vivre ensemble. Avec l’émergence de la sociologie, et plus généralement des sciences sociales, ces questions ont été
CHAPITRE 4 LA CRITIQUE DES INDUSTRIES CULTURELLES from:
Perspectives critiques en communication
Author(s) Bouquillion Philippe
Abstract: La question des industries culturelles occupe depuis presque un siècle, avec les premières réflexions des auteurs dits de l’École de Francfort, une place importance au sein des recherches critiques. L’objectif de cette contribution est d’identifier et de présenter quelques-uns des principaux questionnements, concepts et notions proposés par ces auteurs lorsqu’ils s’intéressent à la culture industrialisée, tout en examinant comment ces apports continuent, jusqu’à aujourd’hui, à étayer ce qu’il y a de critique dans certaines des recherches contemporaines sur les industries culturelles. Les perspectives ouvertes par les penseurs francfortiens continuent en effet à inspirer des chercheurs de notre temps, dont les
CHAPITRE 2 PHILOSOPHIE SOCIALE ET CRITIQUE IMMANENTE from:
Perspectives critiques en communication
Author(s) Voirol Olivier
Abstract: Avant l’apparition de la sociologie au début du XIX e siècle, les grandes questions traitées par cette discipline l’étaient par la philosophie, avec ses différents accents mis sur la morale, la politique ou encore la connaissance. À l’aube de la modernité, plusieurs philosophes, comme Hobbes, Locke ou encore Montesquieu, avaient fait de la société un objet de réflexion privilégié, s’interrogeant sur les conditions de possibilité de la vie sociale, sur les liens unissant les individus entre eux, ou encore sur les formes du vivre ensemble. Avec l’émergence de la sociologie, et plus généralement des sciences sociales, ces questions ont été
CHAPITRE 4 LA CRITIQUE DES INDUSTRIES CULTURELLES from:
Perspectives critiques en communication
Author(s) Bouquillion Philippe
Abstract: La question des industries culturelles occupe depuis presque un siècle, avec les premières réflexions des auteurs dits de l’École de Francfort, une place importance au sein des recherches critiques. L’objectif de cette contribution est d’identifier et de présenter quelques-uns des principaux questionnements, concepts et notions proposés par ces auteurs lorsqu’ils s’intéressent à la culture industrialisée, tout en examinant comment ces apports continuent, jusqu’à aujourd’hui, à étayer ce qu’il y a de critique dans certaines des recherches contemporaines sur les industries culturelles. Les perspectives ouvertes par les penseurs francfortiens continuent en effet à inspirer des chercheurs de notre temps, dont les
CHAPITRE 1 La formation professionnelle from:
Enjeux et défis de la formation à l'enseignement professionnel
Author(s) Gagnon Richard
Abstract: La formation professionnelle a-t-elle pour but de promouvoir la culture du domaine de formation, de la transmettre ? Et laquelle, le cas échéant ? Celle-ci s’accorde-t-elle aux milieux de pratique bien variés ? Yen a-t-il plus d’une ? Met-elle en valeur le travail humain comme elle le devrait ? Pour tenter de répondre à ces questions, un cadre conceptuel visant à établir une typologie des métiers dans une perspective épistémologique (Gagnon, 2013) a été utilisé pour définir et caractériser ce que nous avons appelé des « cultures-types » (Lavoie, 2013), et ce, à partir du sens et des diverses connotations
CHAPITRE 9 L’intégration des femmes aux formations professionnelles menant à l’exercice d’un métier traditionnellement masculin from:
Enjeux et défis de la formation à l'enseignement professionnel
Author(s) Fortier Sylvie
Abstract: Une question simple, mais primordiale traverse donc ce chapitre en filigrane : comment ces élèves féminines vivent-elles leur formation
7 Transcending the Body/Soul Distinction through the Perspective of Maximus the Confessor’s Anthropology from:
The Resounding Soul
Author(s) Mitralexis Sotiris
Abstract: Does the question of the soul
alwaysandnecessarilyentail the dualistic dichotomy so characteristic of the body/soul discourse? And, if we do accept the existence of immortal souls and the prevalence of free will, how can these two coincide? How can the soul of a human person possessing a truly free will becompulsorilyeternal? In this article I will address these two different but interconnected questions through examination of selected passages from Maximus the Confessor’s writings, in an attempt to trace possible answers.
from Myth, Literature, and the African World (1976) from:
I Am Because We Are
Author(s) SOYINKA WOLE
Abstract: The question must now be confronted: How comes it then that, despite the extolled self-apprehending virtues of these and other works, it is possible to entertain a hostile attitude towards the programmatic summation in the secular vision of negritude? There is none of these works whose ideals may not be interpreted as the realization of the principles of race-retrieval which are embodied in the concept of negritude, yet negritude continues to arouse more than a mere semantic impatience among the later generation of African writers and intellectuals, in addition to—let this be remembered—serious qualifications of or tactical withdrawal
The Black Underclass and Black Philosophers (1989) from:
I Am Because We Are
Author(s) WEST CORNEL
Abstract: I want to begin by raising the question of what it means to talk about the black underclass from the vantage point of being a black philosopher. It means then that we have to engage in a kind of critical self-inventory, a his torical situating and positioning of ourselves as persons who reflect on the situation of those more disadvantaged than us even though we may have relatives and friends in the black underclass. We have to reflect in part on what is our identity as both black intellectuals, as black philosophers, and more broadly as academicians within the professional-managerial
Accumulation from:
Fueling Culture
Author(s) Anderson Daniel Gustav
Abstract: For those of us who wish to carry on living—as bodies and as “us,” a totality of lived relations—ENERGY is needed. How do we get enough calories to get up and do it again or to create something? Collaboration is necessary, but on what terms? For now, the terms by which people must engage with one another to meet their needs for energy are capitalist ones. “The capitalist production process,” our best theorist on the matter explains, is “a process of accumulation” (K. Marx 1991, 324). Accumulation of what, by whom, and with what consequences? These questions of
Crisis from:
Fueling Culture
Author(s) Moore Jason W.
Abstract: I do not mean to suggest that questions about the role of ecology in crises of ACCU MULATION have not been posed. But strikingly little movement has occurred in socioecological thinking about capital accumulation and its crises, a quarter-century after James O’Connor’s groundbreaking theory of the second contradiction (1998), which finds in the expanded accumulation of capital an exhaustion of the relations and conditions of (re) production. Radical thought today has settled on a language of crisis that
Guilt from:
Fueling Culture
Author(s) Toly Noah
Abstract: “Old Forecast of Famine May Yet Come True” read the headline of a 2014
New York Timesarticle by Eduardo Porter about the possibility of FUTURE food shortages caused by climate destabilization. The opening question, “Might Thomas Malthus be vindicated in the end?,” invoked Malthus’sAn Essay on the Principle of Population, a treatise so bleak that it earned economics the nickname “the dismal science” (Porter 2014; Malthus 1993 [1798]; see also T. Carlyle 1889; Groenwegen 2001; Marglin 2010). Malthus’s premise was simple: because population increases exponentially, DEMAND for nourishment would outpace the supply of food, which grows only arithmetically.
Media from:
Fueling Culture
Author(s) Gitelman Lisa
Abstract: W. J. T. Mitchell and Mark B. N. Hansen’s
Critical Terms for Media Studies(2010) includes entries fornew mediaandmass mediabut not for plain oldmedia, while, in an essay published the same year, John Guillory outlines “The Genesis of the Media Concept,” noting the several centuries across which the concept of media was “absent butwanted,” until the new communication technologies of the nineteenth century may be said to have arrived to beg the question (Guillory 2010, 321; Durham Peters 2001). Not until the twentieth century did the termmediaemerge fully in what Raymond Williams
Petro-violence from:
Fueling Culture
Author(s) Watts Michael
Abstract: There is something unsettling about the world of Big Oil, not least the overwhelming intellectual vertigo it produces. Secrecy, guardedness, defensiveness, and corporate ventriloquism are hallmarks of the industry. Despite its technical expertise and scientific sophistication—drilling in deep water is like putting someone on the moon, oil mavens like to say—there is a startling degree of inexactitude, empirical disagreement, and lack of (or lack of confidence in) basic data. Why are the simplest facts of the oil world so vague, opaque, and elastic? Epistemological murkiness greets seemingly mundane, banal questions of how much oil there actually is and
Unobtainium from:
Fueling Culture
Author(s) Bartolovich Crystal
Abstract: According to the Wiki for James Cameron’s 2009 blockbuster
Avatar, unobtanium “is a highly valuable mineral found on the moon Pandora” that “humans mine . . . to save the Earth from its energy crisis” (“Unobtainium” 2016). Against this narrowly humaninterested “one thing needful” approach to saving a planet, the film insists—reassuringly—that “Nature” can do the saving: Eywa—the local Nature goddess—sends forth battalions of conveniently powerful creatures to drive the imperialistic humans out. More interesting than either of these dubious salvation narratives is a moment in the film that implicitly calls both into question. Disgusted with
Wood from:
Fueling Culture
Author(s) Nardizzi Vin
Abstract: “There’s wood enough within”: projected from offstage, this response to Prospero’s summoning in
The Tempestlaunches Caliban into literary history (Shakespeare 1999, 1.2.315). Its emphasis on adequacy indicates that the slave has completed his work. Stemming from this sense of closure, its disgruntled tone suggests an insubordination later elaborated in Caliban’s plan to murder Prospero and burn his books. Such acts of defiance have made Caliban, as Jonathan Goldberg says, “a byword for anticolonial riposte” (2004, ix). But what of the wood? This question may seem slight when weighed against empire and resistance to it, but Caliban uncovers the indispensability
Book Title: Supper at Emmaus- Publisher: Catholic University of America Press
Author(s): OLSEN GLENN W.
Abstract: Supper at Emmaus traces various important intellectual topics from the ancient world to the modern period. Generally, as in its treatment of the question of whether the long-standing contrast between cyclical and linear views of history is helpful, it introduces important thinkers who have considered the question. A preoccupation of the book is the appearance and reappearance across the centuries of patterns used to organize temporal and cultural experience. After an opening essay on transcendental truth and cultural relativism, the second chapter traces a distinction, common in historical writings during the past two centuries, between an alleged ancient classical "cyclic" view of time and history, used to describe the claimed repetitiveness of and similarities between historical events ("nothing is new under the sun"), and a contrasting Jewish-Christian linear view, sometimes described as providential in that it moves through a series of unique events to some end intended by God. In the latter, history is "about something," the education of the human race or the redemption of humankind. As in each of the remaining essays, the book then attempts to draw out the limitations of what the current consensus on this topic has become. It does this for such things as our current understanding of religious toleration, humanism, natural law, and teleology. Some of the essays, such as those on debate about Augustine's understanding of marriage or the concluding illustrated essay on the baroque city of Lecce, are published for the first time. Others are based on previously published contributions to the scholarly literature, though generally each of these chapters concludes with a postscript that engages with current scholarly debate on the subject.
Link: http://www.jstor.org/stable/j.ctt1hjb0d8
2 HISTORICAL PERSPECTIVES ON HUMANITY IN SEARCH OF IMMORTALITY from:
Children of God in the World
Abstract: In the first chapter we considered anthropology from a phenomenological angle, attempting to answer three questions. What is the human being? Who is the human being? Why do we do anthropology? In this chapter we shall consider human nature from the standpoint of history: what different philosophies and religions have said of the human being. G. K. Chesterton spoke in a vivid way of the “democracy of the dead,” that is, of the contribution that epochs past can and should make to our understanding of the world and of history.⁴ Likewise, the philosopher Wilhelm Dilthey declared that “it is only
8 GRACE, SIN, AND GOOD WORKS IN AUGUSTINE from:
Children of God in the World
Abstract: To situate the teaching on grace of Augustine, bishop of Hippo,
Doctor gratiae, first of all we need to consider the teaching of Pelagius, his principal adversary in the area of Christian spirituality and anthropology. Then we shall consider Augustine’s own theology and finally the influence it had on Church teaching, on the question of semi-Pelagianism, and on that of predestination.⁴
18 THE NATURAL AND THE SUPERNATURAL from:
Children of God in the World
Abstract: In this fourth and last section of the book we shall consider what it means to be human
in the light of Christian faithor, more concretely, in the light of saving grace, that is, the life of Christ present in the believer. The previous section dealt with grace in a strict sense and was based simply on Christian revelation. This one will consider a series of issues that are also the object of philosophical and scientific reflection. In chapter 1 they were called “mixed questions.” We shall attempt here to offer a Christian response to the great issues humans
21 THE TEMPORALITY AND HISTORICITY OF THE HUMAN BEING from:
Children of God in the World
Abstract: We have spoken frequently in previous chapters of human nature, that is, of those aspects of the human being that are, as it were, stable, fixed, inalterable, what might be called the physical, biological, psychological, and spiritual DNA of humans: their corporeal, intellectual, volitive, social, religious nature, all of which respond to the question “What is the human being?” Common nature is the foundational aspect of human life that makes all sociality and communication possible. In effect, humans are in a position, for better or for worse, to communicate with one another because they share the same nature. And nature
25 THE HUMAN PERSON: from:
Children of God in the World
Abstract: Coming to the last chapter of this text, we shall return to the question dealt with in the first chapter: who is the human being? In the light of Christian faith in divine grace through Christ, the reply must be: the human person, Christianity’s foremost contribution to anthropology.
2 HISTORICAL PERSPECTIVES ON HUMANITY IN SEARCH OF IMMORTALITY from:
Children of God in the World
Abstract: In the first chapter we considered anthropology from a phenomenological angle, attempting to answer three questions. What is the human being? Who is the human being? Why do we do anthropology? In this chapter we shall consider human nature from the standpoint of history: what different philosophies and religions have said of the human being. G. K. Chesterton spoke in a vivid way of the “democracy of the dead,” that is, of the contribution that epochs past can and should make to our understanding of the world and of history.⁴ Likewise, the philosopher Wilhelm Dilthey declared that “it is only
8 GRACE, SIN, AND GOOD WORKS IN AUGUSTINE from:
Children of God in the World
Abstract: To situate the teaching on grace of Augustine, bishop of Hippo,
Doctor gratiae, first of all we need to consider the teaching of Pelagius, his principal adversary in the area of Christian spirituality and anthropology. Then we shall consider Augustine’s own theology and finally the influence it had on Church teaching, on the question of semi-Pelagianism, and on that of predestination.⁴
18 THE NATURAL AND THE SUPERNATURAL from:
Children of God in the World
Abstract: In this fourth and last section of the book we shall consider what it means to be human
in the light of Christian faithor, more concretely, in the light of saving grace, that is, the life of Christ present in the believer. The previous section dealt with grace in a strict sense and was based simply on Christian revelation. This one will consider a series of issues that are also the object of philosophical and scientific reflection. In chapter 1 they were called “mixed questions.” We shall attempt here to offer a Christian response to the great issues humans
21 THE TEMPORALITY AND HISTORICITY OF THE HUMAN BEING from:
Children of God in the World
Abstract: We have spoken frequently in previous chapters of human nature, that is, of those aspects of the human being that are, as it were, stable, fixed, inalterable, what might be called the physical, biological, psychological, and spiritual DNA of humans: their corporeal, intellectual, volitive, social, religious nature, all of which respond to the question “What is the human being?” Common nature is the foundational aspect of human life that makes all sociality and communication possible. In effect, humans are in a position, for better or for worse, to communicate with one another because they share the same nature. And nature
25 THE HUMAN PERSON: from:
Children of God in the World
Abstract: Coming to the last chapter of this text, we shall return to the question dealt with in the first chapter: who is the human being? In the light of Christian faith in divine grace through Christ, the reply must be: the human person, Christianity’s foremost contribution to anthropology.
2 HISTORICAL PERSPECTIVES ON HUMANITY IN SEARCH OF IMMORTALITY from:
Children of God in the World
Abstract: In the first chapter we considered anthropology from a phenomenological angle, attempting to answer three questions. What is the human being? Who is the human being? Why do we do anthropology? In this chapter we shall consider human nature from the standpoint of history: what different philosophies and religions have said of the human being. G. K. Chesterton spoke in a vivid way of the “democracy of the dead,” that is, of the contribution that epochs past can and should make to our understanding of the world and of history.⁴ Likewise, the philosopher Wilhelm Dilthey declared that “it is only
8 GRACE, SIN, AND GOOD WORKS IN AUGUSTINE from:
Children of God in the World
Abstract: To situate the teaching on grace of Augustine, bishop of Hippo,
Doctor gratiae, first of all we need to consider the teaching of Pelagius, his principal adversary in the area of Christian spirituality and anthropology. Then we shall consider Augustine’s own theology and finally the influence it had on Church teaching, on the question of semi-Pelagianism, and on that of predestination.⁴
18 THE NATURAL AND THE SUPERNATURAL from:
Children of God in the World
Abstract: In this fourth and last section of the book we shall consider what it means to be human
in the light of Christian faithor, more concretely, in the light of saving grace, that is, the life of Christ present in the believer. The previous section dealt with grace in a strict sense and was based simply on Christian revelation. This one will consider a series of issues that are also the object of philosophical and scientific reflection. In chapter 1 they were called “mixed questions.” We shall attempt here to offer a Christian response to the great issues humans
21 THE TEMPORALITY AND HISTORICITY OF THE HUMAN BEING from:
Children of God in the World
Abstract: We have spoken frequently in previous chapters of human nature, that is, of those aspects of the human being that are, as it were, stable, fixed, inalterable, what might be called the physical, biological, psychological, and spiritual DNA of humans: their corporeal, intellectual, volitive, social, religious nature, all of which respond to the question “What is the human being?” Common nature is the foundational aspect of human life that makes all sociality and communication possible. In effect, humans are in a position, for better or for worse, to communicate with one another because they share the same nature. And nature
25 THE HUMAN PERSON: from:
Children of God in the World
Abstract: Coming to the last chapter of this text, we shall return to the question dealt with in the first chapter: who is the human being? In the light of Christian faith in divine grace through Christ, the reply must be: the human person, Christianity’s foremost contribution to anthropology.
L’INTERPRÉTARIAT EN MILIEU SOCIAL COMME NOUVEAU GENRE DE MÉDIATION INTERCULTURELLE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Salcedo Juan Jiménez
Abstract: Le travail développé par la Banque interrégionale d’interprètes (BII) dans la région de Montréal s’inscrit dans le multiculturalisme propre au Canada. Ce multiculturalisme a été institutionnalisé en 1988 par la Loi sur le multiculturalisme ou
Multiculturalism Act. Cette loi établit que la politique du gouvernement fédéral « consiste à reconnaître le fait que le multiculturalisme est une caractéristique fondamentale de l’identité et du patrimoine canadiens et constitue une ressource inestimable pour l’avenir du pays » (3.1.b). Vingt ans après la promulgation de cette loi, nous retrouvons deux critiques sur lesquelles reviennent les chercheurs qui se sont penchés sur la question
LE DISCOURS COMME AIDE À LA PROGRESSION DE L’APPRENANT DANS SES RAPPORTS À LA PAROLE ÉTRANGÈRE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Delahaie Jacky Verrier
Abstract: Les rapports de l’apprenant à la parole étrangère font partie de la question générale des rapports au savoir. En éducation, la recherche est attestée par les travaux de Lenoir (1993), Develay (1996), Charlot (1997, 1999), Maury et Caillot (2003), Hatchuel (2005), Meirieu (1987), Perrenoud (1994, 1997). L’entrée du rapport à la parole qui a été retenue ici est celle de la didactique, autrement dit, des stratégies de mise en rapport de l’apprenant à la parole par l’interface de l’inférence des énoncés.
MISE EN PLACE D’UN DISPOSITIF DE FORMATION EN FLE/ FLS SUR UNE PLATEFORME D’ENSEIGNEMENT INSTITUTIONNELLE from:
Texto, género y discurso en el ámbito francófono
Author(s) Cazevieille Françoise Olmo
Abstract: Une nouvelle question s’impose à nous : celle de la
L’UTILISATION DE L’HYPERTEXTE DANS L’ENSEIGNEMENT DE LA LITTÉRATURE D’ENFANCE ET DE JEUNESSE from:
Texto, género y discurso en el ámbito francófono
Author(s) Espejo María José Sueza
Abstract: Nous sommes persuadées que ces outils peuvent être de véritables atouts pour la découverte du langage écrit. C’est la raison pour laquelle s’interroger sur l’impact de la lecture sur nos étudiants est très intéressant, étant donné que l’arrivée massive des hypertextes et hypermédias remet en question nos repères de lecture et notre rapport à l’écrit, ce qui implique des réflexions sur de nouvelles stratégies.
LA NOUVELLE DU XVIIe SIÈCLE, UNE TECHNIQUE EN ÉVOLUTION : from:
Texto, género y discurso en el ámbito francófono
Author(s) García Mª Manuela Merino
Abstract: L’étude de la nouvelle nous mène tout d’abord à la question du genre, à son étymologie et à son origine. Partant du constat que la nouvelle est une forme de récit bref, il faut signaler l’inadéquation sémantique qui se produit dans le passage de l’étymon originel du latin populaire « novella », au français « nouvelle », en passant par l’italien « novella ». En effet, le sens primitif de la
nouveautéévoquée par le mot, se fond et se confond avec celui de labrièveté, qui a été en principe le seul dénominateur commun du genre.
PHILIPPE BLASBAND : from:
Texto, género y discurso en el ámbito francófono
Author(s) Léonard Julie
Abstract: Le manifeste “Pour une littérature-monde en français”, paru dans la presse française au printemps 2007 – en pleine remise en question de l’espace culturel français et francophone –, conceptualise une position déjà évidente depuis quelque temps et propose, à l’instar du monde anglophone, de donner un nom à ce mouvement littéraire global en français. Si certains ne voient pas l’utilité de théoriser une évolution qui s’était déjà révélée de manière naturelle ces dernières années, ce manifeste met le doigt sur des questions sensibles. Il pointe, d’une part, le besoin ressenti par un nombre important d’auteurs d’expression française de se démarquer
L’INTERPRÉTARIAT EN MILIEU SOCIAL COMME NOUVEAU GENRE DE MÉDIATION INTERCULTURELLE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Salcedo Juan Jiménez
Abstract: Le travail développé par la Banque interrégionale d’interprètes (BII) dans la région de Montréal s’inscrit dans le multiculturalisme propre au Canada. Ce multiculturalisme a été institutionnalisé en 1988 par la Loi sur le multiculturalisme ou
Multiculturalism Act. Cette loi établit que la politique du gouvernement fédéral « consiste à reconnaître le fait que le multiculturalisme est une caractéristique fondamentale de l’identité et du patrimoine canadiens et constitue une ressource inestimable pour l’avenir du pays » (3.1.b). Vingt ans après la promulgation de cette loi, nous retrouvons deux critiques sur lesquelles reviennent les chercheurs qui se sont penchés sur la question
LE DISCOURS COMME AIDE À LA PROGRESSION DE L’APPRENANT DANS SES RAPPORTS À LA PAROLE ÉTRANGÈRE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Delahaie Jacky Verrier
Abstract: Les rapports de l’apprenant à la parole étrangère font partie de la question générale des rapports au savoir. En éducation, la recherche est attestée par les travaux de Lenoir (1993), Develay (1996), Charlot (1997, 1999), Maury et Caillot (2003), Hatchuel (2005), Meirieu (1987), Perrenoud (1994, 1997). L’entrée du rapport à la parole qui a été retenue ici est celle de la didactique, autrement dit, des stratégies de mise en rapport de l’apprenant à la parole par l’interface de l’inférence des énoncés.
MISE EN PLACE D’UN DISPOSITIF DE FORMATION EN FLE/ FLS SUR UNE PLATEFORME D’ENSEIGNEMENT INSTITUTIONNELLE from:
Texto, género y discurso en el ámbito francófono
Author(s) Cazevieille Françoise Olmo
Abstract: Une nouvelle question s’impose à nous : celle de la
L’UTILISATION DE L’HYPERTEXTE DANS L’ENSEIGNEMENT DE LA LITTÉRATURE D’ENFANCE ET DE JEUNESSE from:
Texto, género y discurso en el ámbito francófono
Author(s) Espejo María José Sueza
Abstract: Nous sommes persuadées que ces outils peuvent être de véritables atouts pour la découverte du langage écrit. C’est la raison pour laquelle s’interroger sur l’impact de la lecture sur nos étudiants est très intéressant, étant donné que l’arrivée massive des hypertextes et hypermédias remet en question nos repères de lecture et notre rapport à l’écrit, ce qui implique des réflexions sur de nouvelles stratégies.
LA NOUVELLE DU XVIIe SIÈCLE, UNE TECHNIQUE EN ÉVOLUTION : from:
Texto, género y discurso en el ámbito francófono
Author(s) García Mª Manuela Merino
Abstract: L’étude de la nouvelle nous mène tout d’abord à la question du genre, à son étymologie et à son origine. Partant du constat que la nouvelle est une forme de récit bref, il faut signaler l’inadéquation sémantique qui se produit dans le passage de l’étymon originel du latin populaire « novella », au français « nouvelle », en passant par l’italien « novella ». En effet, le sens primitif de la
nouveautéévoquée par le mot, se fond et se confond avec celui de labrièveté, qui a été en principe le seul dénominateur commun du genre.
PHILIPPE BLASBAND : from:
Texto, género y discurso en el ámbito francófono
Author(s) Léonard Julie
Abstract: Le manifeste “Pour une littérature-monde en français”, paru dans la presse française au printemps 2007 – en pleine remise en question de l’espace culturel français et francophone –, conceptualise une position déjà évidente depuis quelque temps et propose, à l’instar du monde anglophone, de donner un nom à ce mouvement littéraire global en français. Si certains ne voient pas l’utilité de théoriser une évolution qui s’était déjà révélée de manière naturelle ces dernières années, ce manifeste met le doigt sur des questions sensibles. Il pointe, d’une part, le besoin ressenti par un nombre important d’auteurs d’expression française de se démarquer
L’INTERPRÉTARIAT EN MILIEU SOCIAL COMME NOUVEAU GENRE DE MÉDIATION INTERCULTURELLE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Salcedo Juan Jiménez
Abstract: Le travail développé par la Banque interrégionale d’interprètes (BII) dans la région de Montréal s’inscrit dans le multiculturalisme propre au Canada. Ce multiculturalisme a été institutionnalisé en 1988 par la Loi sur le multiculturalisme ou
Multiculturalism Act. Cette loi établit que la politique du gouvernement fédéral « consiste à reconnaître le fait que le multiculturalisme est une caractéristique fondamentale de l’identité et du patrimoine canadiens et constitue une ressource inestimable pour l’avenir du pays » (3.1.b). Vingt ans après la promulgation de cette loi, nous retrouvons deux critiques sur lesquelles reviennent les chercheurs qui se sont penchés sur la question
LE DISCOURS COMME AIDE À LA PROGRESSION DE L’APPRENANT DANS SES RAPPORTS À LA PAROLE ÉTRANGÈRE : from:
Texto, género y discurso en el ámbito francófono
Author(s) Delahaie Jacky Verrier
Abstract: Les rapports de l’apprenant à la parole étrangère font partie de la question générale des rapports au savoir. En éducation, la recherche est attestée par les travaux de Lenoir (1993), Develay (1996), Charlot (1997, 1999), Maury et Caillot (2003), Hatchuel (2005), Meirieu (1987), Perrenoud (1994, 1997). L’entrée du rapport à la parole qui a été retenue ici est celle de la didactique, autrement dit, des stratégies de mise en rapport de l’apprenant à la parole par l’interface de l’inférence des énoncés.
MISE EN PLACE D’UN DISPOSITIF DE FORMATION EN FLE/ FLS SUR UNE PLATEFORME D’ENSEIGNEMENT INSTITUTIONNELLE from:
Texto, género y discurso en el ámbito francófono
Author(s) Cazevieille Françoise Olmo
Abstract: Une nouvelle question s’impose à nous : celle de la
L’UTILISATION DE L’HYPERTEXTE DANS L’ENSEIGNEMENT DE LA LITTÉRATURE D’ENFANCE ET DE JEUNESSE from:
Texto, género y discurso en el ámbito francófono
Author(s) Espejo María José Sueza
Abstract: Nous sommes persuadées que ces outils peuvent être de véritables atouts pour la découverte du langage écrit. C’est la raison pour laquelle s’interroger sur l’impact de la lecture sur nos étudiants est très intéressant, étant donné que l’arrivée massive des hypertextes et hypermédias remet en question nos repères de lecture et notre rapport à l’écrit, ce qui implique des réflexions sur de nouvelles stratégies.
LA NOUVELLE DU XVIIe SIÈCLE, UNE TECHNIQUE EN ÉVOLUTION : from:
Texto, género y discurso en el ámbito francófono
Author(s) García Mª Manuela Merino
Abstract: L’étude de la nouvelle nous mène tout d’abord à la question du genre, à son étymologie et à son origine. Partant du constat que la nouvelle est une forme de récit bref, il faut signaler l’inadéquation sémantique qui se produit dans le passage de l’étymon originel du latin populaire « novella », au français « nouvelle », en passant par l’italien « novella ». En effet, le sens primitif de la
nouveautéévoquée par le mot, se fond et se confond avec celui de labrièveté, qui a été en principe le seul dénominateur commun du genre.
PHILIPPE BLASBAND : from:
Texto, género y discurso en el ámbito francófono
Author(s) Léonard Julie
Abstract: Le manifeste “Pour une littérature-monde en français”, paru dans la presse française au printemps 2007 – en pleine remise en question de l’espace culturel français et francophone –, conceptualise une position déjà évidente depuis quelque temps et propose, à l’instar du monde anglophone, de donner un nom à ce mouvement littéraire global en français. Si certains ne voient pas l’utilité de théoriser une évolution qui s’était déjà révélée de manière naturelle ces dernières années, ce manifeste met le doigt sur des questions sensibles. Il pointe, d’une part, le besoin ressenti par un nombre important d’auteurs d’expression française de se démarquer
4 Photography and the Visual Legacy of Famine from:
Memory Ireland
Author(s) MARK-FITZGERALD EMILY
Abstract: The question “Why are there no photographs of the Famine?” appears, at the outset, to be one easily answered. With photography in its infancy in Ireland (invented only in 1839 and in limited practice by the mid-1840s, primarily by wealthy Anglo-Irish hobbyists and a small handful of enthusiasts and budding entrepreneurs¹), very few of the extant images dating to the Famine period deal in any way with social subjects, and no contemporaneous image of the Famine has been identified.² Yet there are several reasons why photography’s relationship to the Famine persists in significance despite this historical absence. In the first
8 Life-Stories, Survivor Memory, and Trauma in the Irish Troubles: from:
Memory Ireland
Author(s) DAWSON GRAHAM
Abstract: Since the 1994 paramilitary ceasefires, the Irish peace process has stimulated a flowering of practices of history-making, remembrance, and commemoration concerned with the legacy of the Troubles in “post-conflict” Northern Ireland.¹ Much of this work has taken the form of oral-history and life-history narrative that enables personal reflection on the significance of violent conflict in the recent past and reassessment of its impact upon individuals, families, and local areas. Such memory-work has intersected with wider public debate over, and engagement with, the question of the victims of violence, including the formation of numbers of local victims’ support groups addressing the
4 Photography and the Visual Legacy of Famine from:
Memory Ireland
Author(s) MARK-FITZGERALD EMILY
Abstract: The question “Why are there no photographs of the Famine?” appears, at the outset, to be one easily answered. With photography in its infancy in Ireland (invented only in 1839 and in limited practice by the mid-1840s, primarily by wealthy Anglo-Irish hobbyists and a small handful of enthusiasts and budding entrepreneurs¹), very few of the extant images dating to the Famine period deal in any way with social subjects, and no contemporaneous image of the Famine has been identified.² Yet there are several reasons why photography’s relationship to the Famine persists in significance despite this historical absence. In the first
8 Life-Stories, Survivor Memory, and Trauma in the Irish Troubles: from:
Memory Ireland
Author(s) DAWSON GRAHAM
Abstract: Since the 1994 paramilitary ceasefires, the Irish peace process has stimulated a flowering of practices of history-making, remembrance, and commemoration concerned with the legacy of the Troubles in “post-conflict” Northern Ireland.¹ Much of this work has taken the form of oral-history and life-history narrative that enables personal reflection on the significance of violent conflict in the recent past and reassessment of its impact upon individuals, families, and local areas. Such memory-work has intersected with wider public debate over, and engagement with, the question of the victims of violence, including the formation of numbers of local victims’ support groups addressing the
4 Photography and the Visual Legacy of Famine from:
Memory Ireland
Author(s) MARK-FITZGERALD EMILY
Abstract: The question “Why are there no photographs of the Famine?” appears, at the outset, to be one easily answered. With photography in its infancy in Ireland (invented only in 1839 and in limited practice by the mid-1840s, primarily by wealthy Anglo-Irish hobbyists and a small handful of enthusiasts and budding entrepreneurs¹), very few of the extant images dating to the Famine period deal in any way with social subjects, and no contemporaneous image of the Famine has been identified.² Yet there are several reasons why photography’s relationship to the Famine persists in significance despite this historical absence. In the first
8 Life-Stories, Survivor Memory, and Trauma in the Irish Troubles: from:
Memory Ireland
Author(s) DAWSON GRAHAM
Abstract: Since the 1994 paramilitary ceasefires, the Irish peace process has stimulated a flowering of practices of history-making, remembrance, and commemoration concerned with the legacy of the Troubles in “post-conflict” Northern Ireland.¹ Much of this work has taken the form of oral-history and life-history narrative that enables personal reflection on the significance of violent conflict in the recent past and reassessment of its impact upon individuals, families, and local areas. Such memory-work has intersected with wider public debate over, and engagement with, the question of the victims of violence, including the formation of numbers of local victims’ support groups addressing the
Book Title: Memory Ireland-James Joyce and Cultural Memory, Volume 4
Publisher: Syracuse University Press
Author(s): O’Callaghan Katherine
Abstract: In the fourth and final volume of the Memory Ireland series, Frawley andO'Callaghan explore the manifestations and values of cultural memory inJoyce's Ireland, both real and imagined. An exemplary author to considerin relation to questions of how it is that history is remembered and recycled,Joyce creates characters that confront particularly the fraught relationshipbetween the individual and the historical past; the crisis of colonial historyin relation to the colonized state; and the relationship between the individual'smemory of his or her own past and the past of the broader culture.The collection includes leading Joyce scholars including Luke Gibbons,Vincent Cheng, and Declan Kiberd and considers such topics as Jewishmemory in Ulysses, history and memory in Finnegans Wake, and Joyceand the Bible.
Link: http://www.jstor.org/stable/j.ctt1j1nvx9
Book Title: Memory Ireland-James Joyce and Cultural Memory, Volume 4
Publisher: Syracuse University Press
Author(s): O’Callaghan Katherine
Abstract: In the fourth and final volume of the Memory Ireland series, Frawley andO'Callaghan explore the manifestations and values of cultural memory inJoyce's Ireland, both real and imagined. An exemplary author to considerin relation to questions of how it is that history is remembered and recycled,Joyce creates characters that confront particularly the fraught relationshipbetween the individual and the historical past; the crisis of colonial historyin relation to the colonized state; and the relationship between the individual'smemory of his or her own past and the past of the broader culture.The collection includes leading Joyce scholars including Luke Gibbons,Vincent Cheng, and Declan Kiberd and considers such topics as Jewishmemory in Ulysses, history and memory in Finnegans Wake, and Joyceand the Bible.
Link: http://www.jstor.org/stable/j.ctt1j1nvx9
3 Pacifism Discovered from:
A Portrait of Pacifists
Abstract: By the end of the Great War, his direction was set. Even though he was too young to have been conscripted, he had seen enough of war to understand its horrors, enough to question its rationale, and enough to know he would never accept it
3 Pacifism Discovered from:
A Portrait of Pacifists
Abstract: By the end of the Great War, his direction was set. Even though he was too young to have been conscripted, he had seen enough of war to understand its horrors, enough to question its rationale, and enough to know he would never accept it
Book Title: Memory Ireland-History and Modernity, Volume 1
Publisher: Syracuse University Press
Author(s): Frawley Oona
Abstract: Despite the ease with which scholars have used the term "memory" in recent decades, its definition remains enigmatic. Does cultural memory rely on the memories of individuals, or does it take shape beyond the borders of the individual mind? Cultural memory has garnered particular attention within Irish studies. With its trauma-filled history and sizable global diaspora, Ireland presents an ideal subject for work in this vein. What do stereotypes of Irish memory—as extensive, unforgiving, begrudging, but also blank on particular, usually traumatic, subjects—reveal about the ways in which cultural remembrance works in contemporary Irish culture and in Irish diasporic culture? How do icons of Irishness—from the harp to the cottage, from the Celtic cross to a figure like James Joyce—function in cultural memory? This collection seeks to address these questions as it maps a landscape of cultural memory in Ireland through theoretical, historical, literary, and cultural explorations by top scholars in the field of Irish studies. In a series that will ultimately include four volumes, the sixteen essays in this first volume explore remembrance and forgetting throughout history, from early modern Ireland to contemporary multicultural Ireland. Among the many subjects addressed: Guy Beiner disentangles "collective" from "folk" memory in "Remembering and Forgetting the Irish Rebellion of 1798," and Anne Dolan looks at local memory of the civil war in "Embodying the Memory of War and Civil War." The volume concludes with Alan Titley’s "The Great Forgetting," a compelling argument for viewing modern Irish culture as an artifact of the Europeanization of Ireland and for bringing into focus the urgent need for further, wide-ranging Irishlanguage scholarship.
Link: http://www.jstor.org/stable/j.ctt1j1w050
3 Imperfect Meaning from:
Disability Rhetoric
Abstract: Rhetoric can be seen as the function of power within language, and I connect it to the body because the body is what has been traditionally defined and (thus) disciplined by rhetorics of disability, while at the same time our bodies speak back, insisting (prosthetically) upon the impossibility of a normative essence. Saying this, however, introduces static. Who owns and what constructs—what owns and who constructs—the disabled body? In order to assert that
allbodily rhetoric ismētis, these questions of power and agency must first (and continuously) be addressed. In this chapter I will further examine ways
5 Eating Rhetorical Bodies from:
Disability Rhetoric
Abstract: The celebration of Hephaestus, his craft, his cunning, his ability, as well as the deification of his disability are means of challenging held perceptions about the mythical character, but also about all of us—defined as we all are by concepts of ability, by rhetorics of normalcy. An epideictic and forensic exploration of his myths does not just martial praise or blame through his body or question the truth or falsity of rhetorical history; this rhetorical work should shift body values and roles, becoming a deliberation on embodied possibilities.
6 “I Did It on Purpose” from:
Disability Rhetoric
Abstract: The recent Oscar-winning film
The King’s Speech,because it focuses on public speaking, on pedagogy, and on the body, is a movie about rhetoric. More specifically, the film is about disability rhetoric. Therefore, it is an excellent space in which to try out many of the questions and ideas of this book—and to thus argue that the questions have real, contemporary significance. My method in this final chapter will be to employmētisas I explore not just how the film was actually made, or how it was popularly received, but also how it has been argued over. In
CHAPTER 2 PLAY AND RESPONSIBILITY from:
Prophetic Politics
Abstract: Levinas’s use of the term
ethicsis a novel one. Ethics is the study of morality, an answer to the question “What are we to do?” In the vulgar sense of the term, when I am concerned for how my actions affect others—when I am put in question, as Levinas says—I have an ethical attitude. I can of course have a variety of other attitudes: professional, profit-maximizing, theoretical, and intimate all come to mind. As a discipline, ethics takes all of these into consideration, and is incomplete without the study of politics, as Aristotle taught. Ethics, and ultimately
CHAPTER 4 THE TURNING POINT: from:
Prophetic Politics
Abstract: In his discussion of “the move” to the third party and justice, Simon Critchley describes an interpretation of Levinas that would argue in the following way: “
ifI inhabited an angelic I-Thou relation without a relation to others—ethics without politics—then there would be no problem and no question of raising a question.”¹ It is an interpretation that errs, Critchley points out, since the third party is already there. However, it errs for a deeper reason: the relation to the other alone, a saying without the said, is in no way “angelic.” The saying is horrible, frightful, and under
CHAPTER 7 JUSTICE AND INCOMMUNICABLE SUFFERING from:
Prophetic Politics
Abstract: The question concerning the essence of justice is the opening question of Plato’s Πολιτεία, in which there appears in book 6 the idea of a good-beyond-being, the idea that has oriented all of Levinas’s original research from its inception.¹ This original question is not straightaway pursued in Plato’s text. Socrates in book 1 fends off the definitions of justice by the older Cephalus (who simply leaves before being questioned), the younger Polemarchus, and the “new man” Thrasymachus. The question at that point gets diverted from
whatjustice is, to whether justice isbetterthan injustice. Socrates’ claims at the end
Book Title: Love and Christian Ethics-Tradition, Theory, and Society
Publisher: Georgetown University Press
Author(s): Sorrells Brian C.
Abstract: In
Love and Christian Ethics, nearly two dozen leading experts analyze and assess the meaning of love from a wide range of perspectives. Chapters are organized into three areas: influential sources and exponents of Western Christian thought about the ethical significance of love, perennial theoretical questions attending that consideration, and the implications of Christian love for important social realities. Contributors bring a richness of thought and experience to deliver unprecedentedly broad and rigorous analysis of this central tenet of Christian ethics and faith. William Werpehowski provides an afterword on future trajectories for this research.Love and Christian Ethicsis sure to become a benchmark resource in the field.
Link: http://www.jstor.org/stable/j.ctt1jktq08
3 “Repellent Text”: from:
Love and Christian Ethics
Author(s) O’DONOVAN OLIVER
Abstract: James O’Donnell has characterized Book 10 of the
Confessions, with a measure of irony perhaps, as a “repellent and frustrating text.”¹ The reason has to do with the book’s structure: “bright mystical vision, culminating in luminous and often-quoted words … is suddenly derailed by an obsessive and meticulous examination of conscience.” The structural difficulty is, however, also a material one. The whole character of Augustine’s ethics as presented in this book is put in question for O’Donnell by the sudden transition from the luminous to the meticulous. To understand the ethics ofConfessions10 then (which means, as with everything
10 Agape as Self-Sacrifice: from:
Love and Christian Ethics
Author(s) SANTURRI EDMUND N.
Abstract: Here I offer a contentious proposal: Christian love is essentially
self-sacrifice, however else that love must be described. More particularly, Christian love—agapein the most frequently employed New Testament designation—marks a quality of character, a theological virtue, one incorporating precisely an agent’s disposition to sacrifice the interests of the self for the good of the neighbor, whatever else such love may say about the identity of the neighbor or the nature of the good in question.¹ Note especially that in this account, the relation between agape and self-sacrifice isessentialrather than accidental,necessaryrather than contingent,intrinsic
Afterword from:
Love and Christian Ethics
Author(s) WERPEHOWSKI WILLIAM
Abstract: Love and Christian Ethicsaddresses significant authors, texts, and topics dealing with the interlaced meanings of divine love, love for God, neighbor love, and love for oneself. A recurring question is whether and how the Christian moral life amounts to a kind of eudaimonism. The book also offers insights and arguments that develop alternative accounts of the normative content of the command to love the neighbor as oneself. Beyond these concerns, the collection practically reframes an ethic of agape regarding (and this is a partial list) love’s motivational effectiveness, sexual life, the moral repair of communities, and interreligious exchange.
Book Title: The Intimate. Polity and the Catholic Church-Laws about Life, Death and the Family in So-called Catholic Countries
Publisher: Leuven University Press
Author(s): PÉREZ-AGOTE ALFONSO
Abstract: The waning influence of the Catholic church in the ethical and political debate. For centuries the Catholic Church was able to impose her ethical rules in matters related to the intimate, that is, questions concerning life (from its beginning until its end) and the family, in the so-called Catholic countries in Western Europe. When the polity started to introduce legislation that was in opposition to the Catholic ethic, the ecclesiastical authorities and part of the population reacted. The media reported massive manifestations in France against same-sex marriages and in Spain against the de-penalization of abortion. In Italy the Episcopal conference entered the political field in opposition to the relaxation of several restrictive legal rules concerning medically assisted procreation and exhorted the voters to abstain from voting so that the referendum did not obtain the necessary quorum. In Portugal, to the contrary, the Church made a “pact" with the prime minister so that the law on same-sex marriages did not include the possibility of adoption. And in Belgium the Episcopal conference limited its actions to clearly expressing with religious, legal, and anthropological arguments its opposition to such laws, which all other Episcopal conferences did also. In this book, the authors analyse the full spectrum of the issue, including the emergence of such laws; the political discussions; the standpoints defended in the media by professionals, ethicists, and politicians; the votes in the parliaments; the political interventions of the Episcopal conferences; and the attitude of professionals. As a result the reader understands what was at stake and the differences in actions of the various Episcopal conferences. The authors also analyse the pro and con evaluations among the civil population of such actions by the Church. Finally, in a comparative synthesis, they discuss the public positions taken by Pope Francis to evaluate if a change in Church policy might be possible in the near future. Research by GERICR (Groupe européen de recherche interdisciplinaire sur le changement religieux), a European interdisciplinary research group studying religious changes coordinated by Alfonso Pérez-Agote. Contributors Céline Béraud (Université de Caen), Karel Dobbelaere (KU Leuven/University of Antwerp), Annalisa Frisina (Università degli Studi di Padova), Franco Garelli (Università degli Studi di Torino), Antonio Montañés (Universidad Complutense de Madrid), Maria João Oliveira (University of Porto), Enzo Pace (Università degli Studi di Padova), Alfonso Pérez-Agote (University Complutense of Madrid), Philippe Portier (École pratique des hautes études, Paris-Sorbonne), Jose Santiago (Universidad Complutense de Madrid), Roberto Francesco Scalon (Università degli Studi di Torino), Helena Vilaça (University of Porto), Liliane Voyé (Université Catholique de Louvain)
Link: http://www.jstor.org/stable/j.ctt1jkts6b
COMPARATIVE SYNTHESIS from:
The Intimate. Polity and the Catholic Church
Author(s) BÉRAUD CÉLINE
Abstract: The management of death, the regulation of pregnancy termination and medically assisted procreation and the institutionalization of same-sex couples and same-sex parenting: in the different European countries that we have studied, the public authorities are preoccupied by such issues which relate to questions concerning life (from its beginning until its end), sexuality and gender. As per Michel Foucault¹, new bio politics are being developed, a new “government of bodies” (according to Didier Fassin and Dominique Memmi²). This usually concerns women’s bodies, regardless whether it is abortion, medically assisted reproduction – as Frisina writes in the chapter on Italy – or same-sex marriage.³
La protonarrativité, un concept entre neurosciences et musique from:
Sémiotique et vécu musical
Author(s) Imberty Michel
Abstract: Le concept de
narrativitéfait aujourd’hui fureur dans les sciences humaines, et la musicologie et la sémiologie musicale n’échappent pas à son influence. Ce concept peut cependant paraître polémique parce qu’il vient plutôt d’une tradition de l’analyse des textes littéraires, et que son utilisation dans le domaine de la musique relance la vieille question posée jadis par J.-J. Nattiez et réactualisée de façon admirable par son ouvrage récent,La musique, les images et les mots(2010). Mais plus encore, le concept de narrativité fait problème, eu égard à la tradition narratologique, lorsqu’il est théorisé par la psychologie cognitive et par
[Deuxième partie Introduction] from:
Sémiotique et vécu musical
Abstract: La contribution de Thomas Le Colleter interroge l’expérience concrète de la représentation de l’oeuvre musicale. L’auteur se pose la question du comment faire « écouter une écoute » (dans la lignée de Szendy) du point de vue de la réception, en premier lieu, affective et, ensuite, éclairée par l’analyse. Partant de la description de
Wozzeckd’Alban Berg par Pierre Jean Jouve, il décrit un type particulier d’écoute, un rapport affectif à l’oeuvre qui constitue le sujet-lecteur en auditeur en dégageant le contenu vécu à travers l’écoute. Ce qui compterait est en réalité un état d’ébranlement intérieur, un état d’approbation qui
La protonarrativité, un concept entre neurosciences et musique from:
Sémiotique et vécu musical
Author(s) Imberty Michel
Abstract: Le concept de
narrativitéfait aujourd’hui fureur dans les sciences humaines, et la musicologie et la sémiologie musicale n’échappent pas à son influence. Ce concept peut cependant paraître polémique parce qu’il vient plutôt d’une tradition de l’analyse des textes littéraires, et que son utilisation dans le domaine de la musique relance la vieille question posée jadis par J.-J. Nattiez et réactualisée de façon admirable par son ouvrage récent,La musique, les images et les mots(2010). Mais plus encore, le concept de narrativité fait problème, eu égard à la tradition narratologique, lorsqu’il est théorisé par la psychologie cognitive et par
[Deuxième partie Introduction] from:
Sémiotique et vécu musical
Abstract: La contribution de Thomas Le Colleter interroge l’expérience concrète de la représentation de l’oeuvre musicale. L’auteur se pose la question du comment faire « écouter une écoute » (dans la lignée de Szendy) du point de vue de la réception, en premier lieu, affective et, ensuite, éclairée par l’analyse. Partant de la description de
Wozzeckd’Alban Berg par Pierre Jean Jouve, il décrit un type particulier d’écoute, un rapport affectif à l’oeuvre qui constitue le sujet-lecteur en auditeur en dégageant le contenu vécu à travers l’écoute. Ce qui compterait est en réalité un état d’ébranlement intérieur, un état d’approbation qui
La protonarrativité, un concept entre neurosciences et musique from:
Sémiotique et vécu musical
Author(s) Imberty Michel
Abstract: Le concept de
narrativitéfait aujourd’hui fureur dans les sciences humaines, et la musicologie et la sémiologie musicale n’échappent pas à son influence. Ce concept peut cependant paraître polémique parce qu’il vient plutôt d’une tradition de l’analyse des textes littéraires, et que son utilisation dans le domaine de la musique relance la vieille question posée jadis par J.-J. Nattiez et réactualisée de façon admirable par son ouvrage récent,La musique, les images et les mots(2010). Mais plus encore, le concept de narrativité fait problème, eu égard à la tradition narratologique, lorsqu’il est théorisé par la psychologie cognitive et par
[Deuxième partie Introduction] from:
Sémiotique et vécu musical
Abstract: La contribution de Thomas Le Colleter interroge l’expérience concrète de la représentation de l’oeuvre musicale. L’auteur se pose la question du comment faire « écouter une écoute » (dans la lignée de Szendy) du point de vue de la réception, en premier lieu, affective et, ensuite, éclairée par l’analyse. Partant de la description de
Wozzeckd’Alban Berg par Pierre Jean Jouve, il décrit un type particulier d’écoute, un rapport affectif à l’oeuvre qui constitue le sujet-lecteur en auditeur en dégageant le contenu vécu à travers l’écoute. Ce qui compterait est en réalité un état d’ébranlement intérieur, un état d’approbation qui
La protonarrativité, un concept entre neurosciences et musique from:
Sémiotique et vécu musical
Author(s) Imberty Michel
Abstract: Le concept de
narrativitéfait aujourd’hui fureur dans les sciences humaines, et la musicologie et la sémiologie musicale n’échappent pas à son influence. Ce concept peut cependant paraître polémique parce qu’il vient plutôt d’une tradition de l’analyse des textes littéraires, et que son utilisation dans le domaine de la musique relance la vieille question posée jadis par J.-J. Nattiez et réactualisée de façon admirable par son ouvrage récent,La musique, les images et les mots(2010). Mais plus encore, le concept de narrativité fait problème, eu égard à la tradition narratologique, lorsqu’il est théorisé par la psychologie cognitive et par
[Deuxième partie Introduction] from:
Sémiotique et vécu musical
Abstract: La contribution de Thomas Le Colleter interroge l’expérience concrète de la représentation de l’oeuvre musicale. L’auteur se pose la question du comment faire « écouter une écoute » (dans la lignée de Szendy) du point de vue de la réception, en premier lieu, affective et, ensuite, éclairée par l’analyse. Partant de la description de
Wozzeckd’Alban Berg par Pierre Jean Jouve, il décrit un type particulier d’écoute, un rapport affectif à l’oeuvre qui constitue le sujet-lecteur en auditeur en dégageant le contenu vécu à travers l’écoute. Ce qui compterait est en réalité un état d’ébranlement intérieur, un état d’approbation qui
25. Traduire l’attente dans Waiting for the Barbarians, The Tartar Steppe, et En attendant Godot / Waiting for Godot from:
Translatio y Cultura
Author(s) Yvernault Martine
Abstract: Avant d’aborder le problématique de la traduction, de sa définition et de ses rapports à la littérature, une question semble s’imposer : à l’heure du « tout informatique » qui aurait balayé la Galaxie Gutenberg (McLuhan 1977), quels sont les limites et les enjeux de la numérisation ? La numérisation conduit-elle à déshumaniser le texte, à privilégier la présence virtuelle au détriment de la « vérité » du texte que l’on écrit, que l’on imprime, la forme typographique rendant lisible, publique, l’impression subjective à l’origine de la création ? Notre objet de réflexion sera précisément l’articulation entre l’impression subjective, sa
28. La présence des auteurs russes dans la revue catholique belge d’action sociale « La Cité Chrétienne » (1926-1940): from:
Translatio y Cultura
Author(s) Cecovic Svetlana
Abstract: Depuis la première grande importation de la pensée russe en Occident à la fin du XIX e siècle, la réception belge de celle-ci interagit constamment avec la réception française, en se distinguant cependant par une tradition propre. Comme en France, les années 1930 en Belgique furent ensuite marquées par la polémique entre idéologies différentes: national-socialisme, fascisme et communisme furent parfois perçus comme des alternatives ; le personnalisme fut pour sa part considéré comme une
troisième voie.En outre, une vision particulière des relations entre l’Orient et l’Occident s’esquissa à partir de la question religieuse et de mouvements comme le prosélytisme
35. De la limite du transfert de culture en traduction administrative: from:
Translatio y Cultura
Author(s) Stachurski E.
Abstract: A l’heure où la convergence de plusieurs mouvements de natures différentes (le premier, d’ordre dogmatique¹, s’inscrit dans le sillage de Schleiermacher et de Berman (1984, 1985, 1995) et préconise de faire passer l’étrangéité de la culture source par la littéralité de ses traits culturels dans la langue cible², le second d’ordre moral tend à considérer qu’il n’est de plus grand respect que de conserver l’original, un troisième, d’ordre économique, tend à éviter la traduction dès qu’il s’agit d’un « nom propre » identifié) semble renforcer une tendance naturelle des sociétés à l’emprunt, il est utile de questionner la pertinence de
25. Traduire l’attente dans Waiting for the Barbarians, The Tartar Steppe, et En attendant Godot / Waiting for Godot from:
Translatio y Cultura
Author(s) Yvernault Martine
Abstract: Avant d’aborder le problématique de la traduction, de sa définition et de ses rapports à la littérature, une question semble s’imposer : à l’heure du « tout informatique » qui aurait balayé la Galaxie Gutenberg (McLuhan 1977), quels sont les limites et les enjeux de la numérisation ? La numérisation conduit-elle à déshumaniser le texte, à privilégier la présence virtuelle au détriment de la « vérité » du texte que l’on écrit, que l’on imprime, la forme typographique rendant lisible, publique, l’impression subjective à l’origine de la création ? Notre objet de réflexion sera précisément l’articulation entre l’impression subjective, sa
28. La présence des auteurs russes dans la revue catholique belge d’action sociale « La Cité Chrétienne » (1926-1940): from:
Translatio y Cultura
Author(s) Cecovic Svetlana
Abstract: Depuis la première grande importation de la pensée russe en Occident à la fin du XIX e siècle, la réception belge de celle-ci interagit constamment avec la réception française, en se distinguant cependant par une tradition propre. Comme en France, les années 1930 en Belgique furent ensuite marquées par la polémique entre idéologies différentes: national-socialisme, fascisme et communisme furent parfois perçus comme des alternatives ; le personnalisme fut pour sa part considéré comme une
troisième voie.En outre, une vision particulière des relations entre l’Orient et l’Occident s’esquissa à partir de la question religieuse et de mouvements comme le prosélytisme
35. De la limite du transfert de culture en traduction administrative: from:
Translatio y Cultura
Author(s) Stachurski E.
Abstract: A l’heure où la convergence de plusieurs mouvements de natures différentes (le premier, d’ordre dogmatique¹, s’inscrit dans le sillage de Schleiermacher et de Berman (1984, 1985, 1995) et préconise de faire passer l’étrangéité de la culture source par la littéralité de ses traits culturels dans la langue cible², le second d’ordre moral tend à considérer qu’il n’est de plus grand respect que de conserver l’original, un troisième, d’ordre économique, tend à éviter la traduction dès qu’il s’agit d’un « nom propre » identifié) semble renforcer une tendance naturelle des sociétés à l’emprunt, il est utile de questionner la pertinence de
25. Traduire l’attente dans Waiting for the Barbarians, The Tartar Steppe, et En attendant Godot / Waiting for Godot from:
Translatio y Cultura
Author(s) Yvernault Martine
Abstract: Avant d’aborder le problématique de la traduction, de sa définition et de ses rapports à la littérature, une question semble s’imposer : à l’heure du « tout informatique » qui aurait balayé la Galaxie Gutenberg (McLuhan 1977), quels sont les limites et les enjeux de la numérisation ? La numérisation conduit-elle à déshumaniser le texte, à privilégier la présence virtuelle au détriment de la « vérité » du texte que l’on écrit, que l’on imprime, la forme typographique rendant lisible, publique, l’impression subjective à l’origine de la création ? Notre objet de réflexion sera précisément l’articulation entre l’impression subjective, sa
28. La présence des auteurs russes dans la revue catholique belge d’action sociale « La Cité Chrétienne » (1926-1940): from:
Translatio y Cultura
Author(s) Cecovic Svetlana
Abstract: Depuis la première grande importation de la pensée russe en Occident à la fin du XIX e siècle, la réception belge de celle-ci interagit constamment avec la réception française, en se distinguant cependant par une tradition propre. Comme en France, les années 1930 en Belgique furent ensuite marquées par la polémique entre idéologies différentes: national-socialisme, fascisme et communisme furent parfois perçus comme des alternatives ; le personnalisme fut pour sa part considéré comme une
troisième voie.En outre, une vision particulière des relations entre l’Orient et l’Occident s’esquissa à partir de la question religieuse et de mouvements comme le prosélytisme
35. De la limite du transfert de culture en traduction administrative: from:
Translatio y Cultura
Author(s) Stachurski E.
Abstract: A l’heure où la convergence de plusieurs mouvements de natures différentes (le premier, d’ordre dogmatique¹, s’inscrit dans le sillage de Schleiermacher et de Berman (1984, 1985, 1995) et préconise de faire passer l’étrangéité de la culture source par la littéralité de ses traits culturels dans la langue cible², le second d’ordre moral tend à considérer qu’il n’est de plus grand respect que de conserver l’original, un troisième, d’ordre économique, tend à éviter la traduction dès qu’il s’agit d’un « nom propre » identifié) semble renforcer une tendance naturelle des sociétés à l’emprunt, il est utile de questionner la pertinence de
Book Title: Insights from African American Interpretation- Publisher: Fortress Press
Author(s): POWELL MARK ALLAN
Abstract: In this volume in the series Reading the Bible in the 21st Century: Insights, Mitzi J. Smith describes the distinctive African American experience of Scripture, from slavery to Black Liberation and beyond, and the unique angles of perception that an intentional African American interpretation brings to the text today. Smith shows how questions of race, ethnicity, and the dynamics of “othering" have resulted in new reading of particular texts, and describes challenges that scholarship raises for the future of biblical interpretation.
Link: http://www.jstor.org/stable/j.ctt1kgqtsd
Series Foreword from:
Insights from African American Interpretation
Author(s) Powell Mark Allan
Abstract: The question can arise from a simple desire for information, or the concern may be one of context or relevance: What
didthis mean to its original audience? What does it mean for us today?
Book Title: Postclassical Narratology-Approaches and Analyses
Publisher: Ohio State University Press
Author(s): FLUDERNIK MONIKA
Abstract: Postclassical narratology has reached a new phase of consolidation but also continued diversification. This collection therefore discriminates between what one could call a critical but frame-abiding and a more radical frame-transcending or frame-shattering handling of the structuralist paradigm. Postclassical Narratology: Approaches and Analyses discusses a large variety of different aspects of narrative, such as extensions of classical narratology, new generic applications (autobiography, oral narratives, poetry, painting, and film), the history of narratology, the issue of fictionality, the role of cognition, and questions of authorship and authority, as well as thematic matters related to ethics, gender, and queering. Additionally, it uses a wide spectrum of critical approaches, including feminism, psychoanalysis, media studies, the rhetorical theory of narrative, unnatural narratology, and cognitive studies. In this manner the essays manage to produce new insights into many key issues in narratology.
Link: http://www.jstor.org/stable/j.ctt1kgqw6k
2 Mise en cadre—A Neglected Counterpart to Mise en abyme: from:
Postclassical Narratology
Author(s) WOLF WERNER
Abstract: Part of the present “state of the art” of contemporary narratology seems to be a paradox, for rather than presenting a static profile, this “state” of the art is characterized by a highly dynamic situation. Indeed, narratology currently appears to be undergoing a major paradigm shift: most narratologists have recently announced the demise of classical, structuralist narratology and proclaimed the emergence of a “post-classical” era.¹ The manifold alleged or genuinely new developments in this post-classical narratology fall into three categories. There is firstly, as the most radical and also most questionable development, the deconstruction of narratology as a logocentric enterprise,
11 Natural Authors, Unnatural Narration from:
Postclassical Narratology
Author(s) NIELSEN HENRIK SKOV
Abstract: Hardly anything is more familiar to literary scholars than fictional narrative. Yet this simple term contains a slight tension between the
inventionassociated with fiction, from its root in the Latinfictio, and theknowingassociated with narration and its root in the Latingnarus. How can you invent what you know or know what you invent? In all standard models of narratology, the answer to this question has been to split the tasks and distinguish between the narrator who knows and the author whoinvents, and this is the case particularly in the framework of Gérard Genette.²
Book Title: Postclassical Narratology-Approaches and Analyses
Publisher: Ohio State University Press
Author(s): FLUDERNIK MONIKA
Abstract: Postclassical narratology has reached a new phase of consolidation but also continued diversification. This collection therefore discriminates between what one could call a critical but frame-abiding and a more radical frame-transcending or frame-shattering handling of the structuralist paradigm. Postclassical Narratology: Approaches and Analyses discusses a large variety of different aspects of narrative, such as extensions of classical narratology, new generic applications (autobiography, oral narratives, poetry, painting, and film), the history of narratology, the issue of fictionality, the role of cognition, and questions of authorship and authority, as well as thematic matters related to ethics, gender, and queering. Additionally, it uses a wide spectrum of critical approaches, including feminism, psychoanalysis, media studies, the rhetorical theory of narrative, unnatural narratology, and cognitive studies. In this manner the essays manage to produce new insights into many key issues in narratology.
Link: http://www.jstor.org/stable/j.ctt1kgqw6k
2 Mise en cadre—A Neglected Counterpart to Mise en abyme: from:
Postclassical Narratology
Author(s) WOLF WERNER
Abstract: Part of the present “state of the art” of contemporary narratology seems to be a paradox, for rather than presenting a static profile, this “state” of the art is characterized by a highly dynamic situation. Indeed, narratology currently appears to be undergoing a major paradigm shift: most narratologists have recently announced the demise of classical, structuralist narratology and proclaimed the emergence of a “post-classical” era.¹ The manifold alleged or genuinely new developments in this post-classical narratology fall into three categories. There is firstly, as the most radical and also most questionable development, the deconstruction of narratology as a logocentric enterprise,
11 Natural Authors, Unnatural Narration from:
Postclassical Narratology
Author(s) NIELSEN HENRIK SKOV
Abstract: Hardly anything is more familiar to literary scholars than fictional narrative. Yet this simple term contains a slight tension between the
inventionassociated with fiction, from its root in the Latinfictio, and theknowingassociated with narration and its root in the Latingnarus. How can you invent what you know or know what you invent? In all standard models of narratology, the answer to this question has been to split the tasks and distinguish between the narrator who knows and the author whoinvents, and this is the case particularly in the framework of Gérard Genette.²
Afterword: from:
The OLD STORY, WITH A DIFFERENCE
Abstract: In focusing throughout this study on the odd, insistent recurrence of figures of sight, vision, visualization, and so on in Pickwick, I have situated a series of questions that arise in part from a struggle with determination similar to that expressed by Raymond Williams in the second of my three epigraphs (1983, 160–61), fragments of which have already surfaced in previous chapters. Though already asked, and in part answered, they should now be restated. Why do these motifs, figures, metaphors, and forms of seeing occur and recur, and why do they keep coming and going, taking place in that
2 FRENCH INTELLECTUALS, VIOLENCE, AND THE ALGERIAN WAR from:
The Algerian New Novel
Abstract: From 1830 forward, French philosophers, intellectuals, and politicians debated, questioned, and condemned France’s colonial mission immediately following General Bugeaud’s conquest of Algeria.¹ As early as 1833, Xavier de Sade, the liberal deputy of l’Aine, warned against French expansion into Algeria on the grounds that economically and militarily it would weaken France. His outspoken views were echoed by others such as Hippolyte Passy and Théobald Piscatory, both parliamentarians who were adamantly against colonial expansion. Piscatory noted in 1841 that “Africa ruins us during peacetime and weakens us during war. Africa is a disaster, it is madness, and if no end is
3 ASSIA DJEBAR’S LA SOIF AND NATHALIE SARRAUTE’S PORTRAIT D’UN INCONNU: from:
The Algerian New Novel
Abstract: As the previous chapter explained, by the mid-1950s New Novelists began contributing to conversations that became increasingly sociopolitical and intertwined with the Algerian Revolution raging on the other side of the Mediterranean. How to explain and explore the evolving new era as it hurtled toward decolonization, overturning the long-standing colonizer-colonized dynamic, fostered questions about identity in the burgeoning freed nation that would become postcolonial Algeria in the early 1960s. Through their novels of the 1950s, Algerian authors sought to articulate what forms of subjectivity would define men and women of a nascent nation. As discussed in the last chapter, writers
4 CLAUDE OLLIER’S LE MAINTIEN DE L’ORDRE AND KATEB YACINE’S LE POLYGONE ÉTOILÉ: from:
The Algerian New Novel
Abstract: Through labyrinths of eternal returns, flashbacks and flash-forwards, anonymous characters, and places with no designations, Claude Ollier and Kateb Yacine stand on either side of a narrative abyss that is fragile and dark, offering few answers to the unsettling questions that were associated with Algeria during the revolutionary period. Claude Ollier’s novel
Le Maintien de l’ordre(Law and Order), published in 1961, and Kateb Yacine’s final novel in what he vaguely described as the concluding work to theNedjmatrilogy,Le Polygone étoilé(The starred polygon, 1966), are the bookends to a chapter in Algerian his tory that is as
INTRODUCTION from:
Mythical Intentions in Modern Literature
Abstract: Any account of the relation between myth and literature has a responsibility first to define “myth.” And there, with historical stubbornness, lies not merely a problem, but perhaps the entire subject of myth studies. On the one hand, there is a question as to what myths actually refer to, since they have come to mean many things, from primitive and sacred ritual to propaganda and ideological statements. On the other, there is a good deal of confusion and conflicting argument over how to define the significance of myth. Is it primarily a matter of thematics, or form, or function—or
CHAPTER 4 THE MYTHIC AND THE NUMINOUS from:
Mythical Intentions in Modern Literature
Abstract: We cannot answer the question of what makes mythology so attractive to writers and readers of modern literature if we remain with structure and semiotics alone and ignore myth’s talent for arguing for the numinous signifier and the validity of the supernatural. But, not surprisingly, that has been a much avoided question in modern literary criticism. The safest way of showing the relationship between the sacred and art, for example, has long been to emphasize art’s reference to or use of religious and mythological (meaning archetypal) motifs. Art becomes the transition between the numinous and the everyday. But as I
INTRODUCTION from:
Mythical Intentions in Modern Literature
Abstract: Any account of the relation between myth and literature has a responsibility first to define “myth.” And there, with historical stubbornness, lies not merely a problem, but perhaps the entire subject of myth studies. On the one hand, there is a question as to what myths actually refer to, since they have come to mean many things, from primitive and sacred ritual to propaganda and ideological statements. On the other, there is a good deal of confusion and conflicting argument over how to define the significance of myth. Is it primarily a matter of thematics, or form, or function—or
CHAPTER 4 THE MYTHIC AND THE NUMINOUS from:
Mythical Intentions in Modern Literature
Abstract: We cannot answer the question of what makes mythology so attractive to writers and readers of modern literature if we remain with structure and semiotics alone and ignore myth’s talent for arguing for the numinous signifier and the validity of the supernatural. But, not surprisingly, that has been a much avoided question in modern literary criticism. The safest way of showing the relationship between the sacred and art, for example, has long been to emphasize art’s reference to or use of religious and mythological (meaning archetypal) motifs. Art becomes the transition between the numinous and the everyday. But as I
I THE VIOLENCE OF METAPHOR from:
Flannery O'Connor and the Language of Apocalypse
Abstract: Even though interpretation demands that we limit textual meaning, the direction of the interpretive movement can be questioned: away from language toward extrinsic knowledge, of whatever sort, or deeper into the labyrinth of words? Believing that language possesses its own reality, I intend to follow, in O’Connor’s phrase, “words moving secretly toward some goal of their own.” Her metaphors are rarely simple resemblances or satisfying correspondences between man and a natural order, as those of Eudora Welty and Wallace Stevens often are. An apocalyptic poet like T. S. Eliot, O’Connor finds limited value in analogies with the physical world and
I THE VIOLENCE OF METAPHOR from:
Flannery O'Connor and the Language of Apocalypse
Abstract: Even though interpretation demands that we limit textual meaning, the direction of the interpretive movement can be questioned: away from language toward extrinsic knowledge, of whatever sort, or deeper into the labyrinth of words? Believing that language possesses its own reality, I intend to follow, in O’Connor’s phrase, “words moving secretly toward some goal of their own.” Her metaphors are rarely simple resemblances or satisfying correspondences between man and a natural order, as those of Eudora Welty and Wallace Stevens often are. An apocalyptic poet like T. S. Eliot, O’Connor finds limited value in analogies with the physical world and
Book Title: Language and Desire in Seneca's "Phaedra"- Publisher: Princeton University Press
Author(s): Segal Charles
Abstract: This close reading of Seneca's most influential tragedy explores the question of how poetic language produces the impression of an individual self, a full personality with a conscious and unconscious emotional life.
Link: http://www.jstor.org/stable/j.ctt1m3nxp7
INTRODUCTION: from:
Language and Desire in Seneca's "Phaedra"
Abstract: From August Wilhelm von Schlegel down to comparatively recent times Senecan tragedy has suffered from comparison with its Greek models.¹ To view Seneca in the shadow of the Greeks, however inevitable, is also to miss the unique qualities of these plays. Instead of the theological concerns and intellectual questioning of Greek drama, Seneca develops the moral conflicts which he took over from the Greek dramatists in ways that owe at least as much to Virgil and Ovid as to Sophocles and Euripides. From his Roman predecessors he inherited a rich vocabulary for exploring morbid states of mind, the dark world
TWELVE Conclusion: from:
Language and Desire in Seneca's "Phaedra"
Abstract: Following Freud, Lacan questions the Cartesian identification of our conscious mental processes with our identity as a “self” (
cogito ergo sum). Going somewhat beyond Freud, he suggests too that the language in which we can express the existence of self is also the condition of our alienation from self. The processes of substitution implied in language make civilized life possible, but at the cost of our alienation from the primary “knowledge” of ourselves hidden in the unconscious.¹ Language is itself part of a series of absences through which the unconscious leaves its mark. For Lacan, as for Plato, the realm
L’incoerenza e la letteratura from:
L’incoerenza creativa nella narrativa francese contemporanea
Author(s) Majorano Matteo
Abstract: Sul ruolo dell’incoerenza in letteratura mi è capitato di soffermarmi a riflettere, in maniera discontinua e con poca profondità, da molti anni, come se fossi accompagnato da un’ombra di cui avevo consapevolezza e dimestichezza ma scarsa conoscenza. Ad ogni nuova lettura di un romanzo ritornavo sulla questione che allora, per la verità, si poneva non come incoerenza, ma in positivo come «valutazione estetica della coerenza». Questa «percezione dell’ombra» si manifestava sotto la forma di un richiamo a me oscuro e sgradito: mi sembrava che qualcosa di essenziale mi fosse sfuggito nella lettura dei volumi che percorrevo, anche quando credevo di
L’incohérence et la littérature from:
L’incoerenza creativa nella narrativa francese contemporanea
Author(s) Majorano Matteo
Abstract: Depuis bien des années, il m’est arrivé de m’arrêter réfléchir sur le rôle de l’incohérence en littérature, de manière discontinue et sans grande profondeur, comme si j’étais accompagné par une ombre qui m’était familière et dont j’avais conscience, mais une connaissance réduite. À chaque nouvelle lecture d’un roman, je revenais sur la question qui, en réalité, se posait à l’époque non comme une incohérence, mais positivement comme l’« évaluation esthétique de la cohérence ». Cette « perception de l’ombre » se manifestait sous forme d’un rappel obscur et désagréable : il me semblait que quelque chose d’essentiel m’avait échappé dans
Incohérences narratives du fait divers from:
L’incoerenza creativa nella narrativa francese contemporanea
Author(s) Viart Dominique
Abstract: La question de l’incohérence en matière littéraire tient à la fois du scandale et de l’évidence. De l’évidence car on ne voit pas ce qu’il y aurait à raconter si rien d’étonnant, ni d’insolite ne venait rompre le cours usuel des choses. Pour que récit il y ait, il faut bien qu’un événement singulier, le parcours inattendu de quelque personnage, justifient l’existence même de ce récit. Mais scandale cependant, au regard de certaines normes esthétiques tout au moins, car il convient que l’œuvre s’affirme comme une totalité où l’ensemble des parties est censé concourir à l’harmonie du tout : dès
L’incohérence créative : from:
L’incoerenza creativa nella narrativa francese contemporanea
Author(s) Viguié Christian
Abstract: Tout d’abord, il semble importun de me situer avant d’aborder un tel sujet, d’indiquer de là où je pars, quelle fut la manière de m’emparer de cette question, et comment elle fut comprise non seulement à travers son aspect théorique mais d’abord à travers le remodelage empirique due à une pratique littéraire et poétique qui se déroule depuis de nombreuses années.
Book Title: Le chercheur face aux défis méthodologiques de la recherche-Freins et leviers
Publisher: Presses de l'Université du Québec
Author(s): VAN DER MAREN JEAN-MARIE
Abstract: Les chercheurs, qu’ils soient séniors ou à leurs premières armes en recherche, font face à de nombreux défis. De nature réflexive, le présent ouvrage veut les outiller en explorant des freins et des leviers rencontrés par des chercheurs de formations et disciplines diverses, en sciences humaines et sociales. Compte tenu de la variété d’angles présentés pour aborder certains défis et de la diversité des expériences vécues par les auteurs, il offre un éclairage original sur des défis à prendre en considération durant la réalisation d’une recherche. Cet ouvrage constitue une importante source d’information et de réflexion sur le vaste domaine du processus rigoureux de la recherche. Il s’adresse autant aux étudiants et au corps professoral qu’à toutes les personnes préoccupées par la question des choix méthodologiques.
Link: http://www.jstor.org/stable/j.ctt1mf6z2q
Introduction from:
Le chercheur face aux défis méthodologiques de la recherche
Author(s) Laroui Rakia
Abstract: Dans toutes les sphères d’activité de la société, la recherche s’est imposée avec le temps. Les questions liées aux enjeux méthodologiques constituent des préoccupations d’actualité qui se révèlent d’une importance capitale. Le projet du présent ouvrage collectif, intitulé
Le chercheur face aux défis méthodologiques de la recherche : freins et leviers, est une initiative du Groupe de recherche sur l’apprentissage et la socialisation (APPSO) de l’Université du Québec à Rimouski (UQAR), campus de Lévis et de Rimouski.
CHAPITRE 9 L’élaboration de la question de recherche from:
Le chercheur face aux défis méthodologiques de la recherche
Author(s) Tétreault Sylvie
Abstract: Selon DePoy et Gitlin (2011), la question doit être très précise, car elle vise
CHAPITRE 12 La collecte de données auprès de participants ayant des incapacités intellectuelles from:
Le chercheur face aux défis méthodologiques de la recherche
Author(s) Ruel Julie
Abstract: La reconnaissance et la place accordées aux personnes ayant des incapacités intellectuelles (PII) dans la société justifient l’augmentation de leur participation à des activités de recherche. Leur point de vue est reconnu, notamment au sujet de leurs conditions de vie ou des questions qui les préoccupent. Les PII sont considérées comme des sources principales d’information, et le chercheur apprend de ces participants (Knox, Mok et Parmenter, 2000).
6 ‘Who is Irish?’: from:
Literary visions of multicultural Ireland
Author(s) White Eva Roa
Abstract: As a result of its Celtic Tiger brief economic boom, Ireland has experienced a significant increase in inward migration. With the new influx of immigrants comes the necessity to pose the question ‘Who is Irish?’ In an effort to answer this question, Roddy Doyle, the only one of his siblings who did not emigrate, recounts the change in the traditional relationship Ireland has had with the experience of immigration, now that the tables are turned and Ireland is playing the role of host country on a larger scale than ever before. The wave of inward migration of the 1990s seems
2 The humanities in the Irish context from:
The humanities and the Irish university
Abstract: Ireland was a deeply religious country throughout the twentieth century,¹ but its National University never established, or provided public support for, a theology or religion department. The of ficial first language of Ireland is Irish but virtually all teaching in the universities is done in English.² These are two of the paradoxes that lay at the heart of the Irish university experience in the humanities in the twentieth century. The debates over the religion and language questions plagued early political efforts to found representative universities in Ireland. When Ireland became independent, the charters binding the constituent colleges of its National
4 The emergence of an Irish humanities ethos from:
The humanities and the Irish university
Abstract: Because the language question was such an important issue for education policy especially in the early years of the State, it is important to look at the work of some of the educationalists and university academics who worked extensively on Irish language literature. One of the first professors of English at University College Cork (UCC), Daniel Corkery, who later spent a great deal of time working on Irish literature, writes in
The Hidden Irelandthat the ‘soul of a people is most intimately revealed, perhaps, in their literature’ (1984: 7). The next sections will therefore examine perspectives on a humanities
Book Title: Sanctity as literature in late medieval Britain- Publisher: Manchester University Press
Author(s): BERNAU ANKE
Abstract: Explores how sanctity and questions of literariness are intertwined across a range of medieval genres.This collection explores some of the many ways in which sanctity was closely intertwined with the development of literary strategies across a range of writings in late medieval Britain. Rather than looking for clues in religious practices in order to explain such changes, or reading literature for information about sanctity, these essays consider the ways in which sanctity - as concept and as theme - allowed writers to articulate and to develop further their 'craft' in specific ways. While scholars in recent years have turned once more to questions of literary form and technique, the kinds of writings considered in this collection - writings that were immensely popular in their own time - have not attracted the same amount of attention as more secular forms. The collection as a whole offers new insights for scholars interested in form, style, poetics, literary history and aesthetics, by considering sanctity first and foremost as literature
Link: http://www.jstor.org/stable/j.ctt1mf7103
CHAPTER 2 The Rise of Prophecy: from:
Sodomscapes
Abstract: There’s no getting around it. The route connecting Maître François’s illuminated rendering of the flight from Sodom to Blanchot’s and Levinas’s guarded turns to the Sodom archive has no historical warranty. Blanchot and Levinas’s mutual interest in the question of art charted a wide-ranging interrogation of the enigmatic fact of the artwork’s existence and the unquiet character of art’s aesthetic and ethical open-endedness, conducted across several genres and historical environments.² Their expedition, however, did not pause at the late-medieval scene of manuscript illumination.
Book Title: Sin and Evil-Moral Values in Literature
Publisher: Yale University Press
Author(s): PAULSON RONALD
Abstract: The confusion of sin and evil, or religious and moral transgression, is the subject of Ronald Paulson's latest book. He calls attention to the important distinction between sin and Evil (with a capital E) that in our times is largely ignored, and to the further confusion caused by the term "moral values." Ranging widely through the history of Western literature, Paulson focuses particularly on American and English works of the eighteenth through twentieth centuries to discover how questions of evil and sin-and evil and sinful behavior-have been discussed and represented.The breadth of Paulson's discussion is enormous, taking the reader from Greek and Roman tragedy, to Christian satire in the work of Swift and Hogarth, to Hawthorne's and Melville's novels, and finally to twentieth-century studies of good and evil by such authors as James, Conrad, Faulkner, Greene, Heller, Vonnegut, and O'Brien. Where does evil come from? What are "moral values"? If evil is a cultural construct, what does that imply? Paulson's literary tour of sin and evil over the past two hundred years provides not only a historical perspective but also new ways of thinking about important issues that characterize our own era of violence, intolerance, and war.
Link: http://www.jstor.org/stable/j.ctt1njjx9
Book Title: Sin and Evil-Moral Values in Literature
Publisher: Yale University Press
Author(s): PAULSON RONALD
Abstract: The confusion of sin and evil, or religious and moral transgression, is the subject of Ronald Paulson's latest book. He calls attention to the important distinction between sin and Evil (with a capital E) that in our times is largely ignored, and to the further confusion caused by the term "moral values." Ranging widely through the history of Western literature, Paulson focuses particularly on American and English works of the eighteenth through twentieth centuries to discover how questions of evil and sin-and evil and sinful behavior-have been discussed and represented.The breadth of Paulson's discussion is enormous, taking the reader from Greek and Roman tragedy, to Christian satire in the work of Swift and Hogarth, to Hawthorne's and Melville's novels, and finally to twentieth-century studies of good and evil by such authors as James, Conrad, Faulkner, Greene, Heller, Vonnegut, and O'Brien. Where does evil come from? What are "moral values"? If evil is a cultural construct, what does that imply? Paulson's literary tour of sin and evil over the past two hundred years provides not only a historical perspective but also new ways of thinking about important issues that characterize our own era of violence, intolerance, and war.
Link: http://www.jstor.org/stable/j.ctt1njjx9
Book Title: The Event of Literature- Publisher: Yale University Press
Author(s): EAGLETON TERRY
Abstract: In this characteristically concise, witty, and lucid book, Terry Eagleton turns his attention to the questions we should ask about literature, but rarely do. What is literature? Can we even speak of "literature" at all? What do different literary theories tell us about what texts mean and do? In throwing new light on these and other questions he has raised in previous best-sellers, Eagleton offers a new theory of what we mean by literature. He also shows what it is that a great many different literary theories have in common.
Link: http://www.jstor.org/stable/j.ctt1npb45
CHAPTER 2 What is Literature? from:
The Event of Literature
Abstract: We may now descend from the Supreme Being to the more profane question of whether something called literature actually exists. The point of this brief excursus has been to demonstrate just how much is at stake, intellectually and politically, in the apparently arcane question of whether there really are such things as common natures in the world.
CHAPTER 3 What is Literature? from:
The Event of Literature
Abstract: We can turn now to the moral dimension of literary works. I use the word ‘moral’ to signify the realm of human meanings, values and qualities, rather than in the deontological, anaemically post-Kantian sense of duty, law, obligation and responsibility.¹ It was literary figures in nineteenth-century England, from Arnold and Ruskin to Pater, Wilde and – supremely – Henry James, who helped to shift the meaning of the term ‘morality’ from a matter of codes and norms to a question of values and qualities. It was a project consummated in the twentieth century by some of the age’s most eminent
CHAPTER 5 Strategies from:
The Event of Literature
Abstract: It is now time to shift the question of whether things share a common nature from literature itself to the theories which investigate it. What, if anything, do literary theories have in common? What links semiotics and feminism, Formalism and psychoanalysis, Marxism and hermeneutics or post-structuralism and reception aesthetics?
1 A Definition and a Provisional Justification from:
The Enlightenment and the Intellectual Foundations of Modern Culture
Abstract: In 1783 the writer of the article “Was ist Aufklärung?” (What Is Enlightenment?), published in the
Berlinische Monatschrift, confessed himself unable to answer the question he had raised.¹ Today it remains as difficult to define the Enlightenment. The uncertainty appears in the conflicting assessments of the movement. The second edition of theOxford English Dictionarydescribes it as inspired by a “shallow and pretentious intellectualism, unreasonable contempt for tradition and authority.” Obviously a definition of this nature is not very helpful for understanding a phenomenon distinct by its complexity. But neither is Kant’s famous description of it as “man’s release
5 The Moral Crisis from:
The Enlightenment and the Intellectual Foundations of Modern Culture
Abstract: In chapter 1, I expressed reservations about applying the term “crisis” with its modern negative meaning to eighteenth-century culture as a whole. The questioning of the traditional foundations of morality, however, definitely caused a crisis. In France, libertinism flourished among the rich and the educated. During the reign of Louis XIV much of the Court was thoroughly corrupt—from the king’s own brother down. Corruption increased during the regency period and the reign of Louis XV. England also passed through a period of moral decline. The axiomatic beliefs that had supported traditional moral principles had become dubious. In the wake
1 A Definition and a Provisional Justification from:
The Enlightenment and the Intellectual Foundations of Modern Culture
Abstract: In 1783 the writer of the article “Was ist Aufklärung?” (What Is Enlightenment?), published in the
Berlinische Monatschrift, confessed himself unable to answer the question he had raised.¹ Today it remains as difficult to define the Enlightenment. The uncertainty appears in the conflicting assessments of the movement. The second edition of theOxford English Dictionarydescribes it as inspired by a “shallow and pretentious intellectualism, unreasonable contempt for tradition and authority.” Obviously a definition of this nature is not very helpful for understanding a phenomenon distinct by its complexity. But neither is Kant’s famous description of it as “man’s release
5 The Moral Crisis from:
The Enlightenment and the Intellectual Foundations of Modern Culture
Abstract: In chapter 1, I expressed reservations about applying the term “crisis” with its modern negative meaning to eighteenth-century culture as a whole. The questioning of the traditional foundations of morality, however, definitely caused a crisis. In France, libertinism flourished among the rich and the educated. During the reign of Louis XIV much of the Court was thoroughly corrupt—from the king’s own brother down. Corruption increased during the regency period and the reign of Louis XV. England also passed through a period of moral decline. The axiomatic beliefs that had supported traditional moral principles had become dubious. In the wake
2. Sketching a Theory of Simplexity from:
Simplexity
Abstract: I would like to try to sketch out a theory of simplexity. A sketch is not a final drawing; it is the expression of an intention, an idea, imprecise and indecisive, the bearer of its own evolution. It is a question that hints at its response, a kind of free association. Let me suggest that a simplex process is one governed by several
principles,implemented successively or in parallel. My list of principles is intended to define a framework, incomplete and open to discussion, whose aim is to delimit the concept of simplexity. To avoid any misunderstanding, let me emphasize
9. Walking: from:
Simplexity
Abstract: Walking has played a fundamental role in all animal species throughout evolution. When aquatic life gave way to terrestrial life, a whole set of problems had to be resolved, beginning with integrating the four elements of walking: posture, locomotor rhythm, gaze, and gesture. To the reader who might think that we are about to launch into a question of restricted and basic motor physiology, that is, far removed from cognitive function, I would say that posture is none other than “preparation to act,”¹ and locomotion is not only about making successive steps but also navigating in space. Indeed, some clinicians
11. Perceiving, Experiencing,and Imagining Space from:
Simplexity
Abstract: The preceding chapter presented examples of the variety and the importance of brain mechanisms dealing with or using space. We also touched upon the problem of the relation between space and time and how it may contribute to simplexity. Now we will explore some of the more challenging questions relating to the role of space. Specifically, we will consider the foundations of geometry, first because, as we have seen, the brain is structured according to geometric kinematic laws, and second because mathematicians specializing in geometry use the word “simplex.”
2. Sketching a Theory of Simplexity from:
Simplexity
Abstract: I would like to try to sketch out a theory of simplexity. A sketch is not a final drawing; it is the expression of an intention, an idea, imprecise and indecisive, the bearer of its own evolution. It is a question that hints at its response, a kind of free association. Let me suggest that a simplex process is one governed by several
principles,implemented successively or in parallel. My list of principles is intended to define a framework, incomplete and open to discussion, whose aim is to delimit the concept of simplexity. To avoid any misunderstanding, let me emphasize
9. Walking: from:
Simplexity
Abstract: Walking has played a fundamental role in all animal species throughout evolution. When aquatic life gave way to terrestrial life, a whole set of problems had to be resolved, beginning with integrating the four elements of walking: posture, locomotor rhythm, gaze, and gesture. To the reader who might think that we are about to launch into a question of restricted and basic motor physiology, that is, far removed from cognitive function, I would say that posture is none other than “preparation to act,”¹ and locomotion is not only about making successive steps but also navigating in space. Indeed, some clinicians
11. Perceiving, Experiencing,and Imagining Space from:
Simplexity
Abstract: The preceding chapter presented examples of the variety and the importance of brain mechanisms dealing with or using space. We also touched upon the problem of the relation between space and time and how it may contribute to simplexity. Now we will explore some of the more challenging questions relating to the role of space. Specifically, we will consider the foundations of geometry, first because, as we have seen, the brain is structured according to geometric kinematic laws, and second because mathematicians specializing in geometry use the word “simplex.”
Book Title: The American Classics-A Personal Essay
Publisher: Yale University Press
Author(s): Donoghue Denis
Abstract: How is a classic book to be defined? How much time must elapse before a work may be judged a "classic"? And among all the works of American literature, which deserve the designation? In this provocative new book Denis Donoghue essays to answer these questions. He presents his own short list of "relative" classics--works whose appeal may not be universal but which nonetheless have occupied an important place in our culture for more than a century. These books have survived the abuses of time-neglect, contempt, indifference, willful readings, excesses of praise, and hyperbole.Donoghue bestows the term classic on just five American works: Melville's
Moby-Dick, Hawthorne'sThe Scarlet Letter, Thoreau'sWalden, Whitman'sLeaves of Grass, and Twain'sAdventures of Huckleberry Finn.Examining each in a separate chapter, he discusses how the writings have been received and interpreted, and he offers his own contemporary readings, suggesting, for example, that in the post-9/11 era,Moby-Dickmay be rewardingly read as a revenge tragedy. Donoghue extends an irresistible invitation to open the pages of these American classics again, demonstrating with wit and acuity how very much they have to say to us now.
Link: http://www.jstor.org/stable/j.ctt1nphkp
Book Title: Theory of Literature- Publisher: Yale University Press
Author(s): FRY PAUL H.
Abstract: Bringing his perennially popular course to the page, Yale University Professor Paul H. Fry offers in this welcome book a guided tour of the main trends in twentieth-century literary theory. At the core of the book's discussion is a series of underlying questions: What is literature, how is it produced, how can it be understood, and what is its purpose?
Link: http://www.jstor.org/stable/j.ctt1npkg4
CHAPTER 2 Introduction Continued: from:
Theory of Literature
Abstract: In the first lecture we discussed the reasons why literary theory in the twentieth century is shadowed by skepticism, but as we were talking about that we actually introduced another issue that isn’t quite the same as skepticism—namely,
determinism. In the course of intellectual history, we said, first you encounter concern about the distance between the perceiver and the perceived, a concern that gives rise to skepticism about whether we can know things as they really are. But then as an outgrowth of this concern in figures like Marx, Nietzsche, and Freud, you get the further question, not just
CHAPTER 5 The Idea of the Autonomous Artwork from:
Theory of Literature
Abstract: In this lecture we begin a series of approaches to twentieth-century “formalism.” That’s a big word, and has often been a pejorative one. At the end of our series of discussions, I hope it won’t seem quite as daunting and that its varied settings and implications will have been made clear to you. The topic we take up now belongs as much to the history of criticism as to literary theory. I’ve said there’s a difference between the history of criticism and theory of literature, one difference being that the history of criticism involves literary evaluation: the question of why
CHAPTER 11 Deconstruction II from:
Theory of Literature
Author(s) de Man Paul
Abstract: Here there is a sort of question, call it historical, of which we are only glimpsing today, the
conception, the formation, the gestation, the labor. I employ these words, I admit, with a glance toward the business of childbearing—
Book Title: In Search of the Early Christians-Selected Essays
Publisher: Yale University Press
Author(s): SNYDER H. GREGORY
Abstract: A central figure in the reconception of early Christian history over the last three decades, Wayne A. Meeks offers here a selection of his most influential writings on the New Testament and early Christianity. His essays illustrate recent changes in our thinking about the early Christian movement and pose provocative questions regarding the history of this period.Meeks explores a fascinating range of topics, from the figure of the androgyne in antiquity to the timeless matter of God's reliability, from Paul's ethical rhetoric to New Testament pictures of Christianity's separation from Jewish communities. Meeks' introduction offers a retrospective on New Testament studies of the past thirty years and explains the intersection of these studies with a variety of exploratory and revisionist movements in the humanities, embracing social theory, history, anthropology, and literature. In an epilogue the author reflects on future directions for New Testament scholarship.
Link: http://www.jstor.org/stable/j.ctt1npn08
THE CIRCLE OF REFERENCE IN PAULINE MORALITY from:
In Search of the Early Christians
Abstract: For Aristotle, the context in which character is formed and the arena in which virtue is exercised is the
polis.¹ For the sect or cult of early Christianity, obviously thepolisdoes not have the same force, but what precisely took its place? The first groups that emerge clearly into what little light is cast by our surviving sources are the communities to which Paul wrote his letters. Because those letters are primarily instruments intended for moral instruction and formation, they are particularly precious sources for questions about the scope of moral perceptions and obligations in the Christian movement, at
THE POLYPHONIC ETHICS OF THE APOSTLE PAUL from:
In Search of the Early Christians
Abstract: In
Ethics and the Limits of PhilosophyBernard Williams has reminded us that moral conviction is not the same thing as certainty, nor can it be reduced to naked existential decision. What is required for a robust ethical life, writes Williams, is “moral confidence,” and moral confidence “is basically a social phenomenon.”¹ The study of the work of Paul acquires a new accent if we consider his letters in light of the question suggested by Williams’s argument: What is the social process by which a religious movement like that of the early Christians undertakes to instill moral confidence in its
ON TRUSTING AN UNPREDICTABLE GOD: from:
In Search of the Early Christians
Abstract: One of Paul Meyer’s colleagues has shown us how important is the issue of finding a “coherent” Paul among the Apostle’s varied responses to the “contingencies” of his situation.² Yet, for anyone who still hopes to find some guidance from the Bible in trying to form a Christian life today, there is a more urgent question: not whether Paul is consistent, but whether God is. This question is at the center of Romans 9–11, and Paul Meyer has clearly articulated it: If God’s action in Christ was as radical as Paul (and subsequent Christian faith) claims, “what then becomes
2 THE GOD-ABSORBING TEXT: from:
Absorbing Perfections
Abstract: Ancient Jewish monotheism was generally uncomfortable with the idea of the preexistence of any entity to the creation of the world, a premise that would imperil the uniqueness of God as the single creator. The coexistence of an additional entity would produce a theological dynamics that would question the most singular religious achievement of ancient Judaism. Implicitly, allowing any role to such a founding and formative entity would reintroduce a type of myth that could recall the pagan mythology, where once again the relationship between the preexistent deities as a crucial condition for the cosmogonic process would be thrown into
2 THE GOD-ABSORBING TEXT: from:
Absorbing Perfections
Abstract: Ancient Jewish monotheism was generally uncomfortable with the idea of the preexistence of any entity to the creation of the world, a premise that would imperil the uniqueness of God as the single creator. The coexistence of an additional entity would produce a theological dynamics that would question the most singular religious achievement of ancient Judaism. Implicitly, allowing any role to such a founding and formative entity would reintroduce a type of myth that could recall the pagan mythology, where once again the relationship between the preexistent deities as a crucial condition for the cosmogonic process would be thrown into
2 THE GOD-ABSORBING TEXT: from:
Absorbing Perfections
Abstract: Ancient Jewish monotheism was generally uncomfortable with the idea of the preexistence of any entity to the creation of the world, a premise that would imperil the uniqueness of God as the single creator. The coexistence of an additional entity would produce a theological dynamics that would question the most singular religious achievement of ancient Judaism. Implicitly, allowing any role to such a founding and formative entity would reintroduce a type of myth that could recall the pagan mythology, where once again the relationship between the preexistent deities as a crucial condition for the cosmogonic process would be thrown into
2 THE GOD-ABSORBING TEXT: from:
Absorbing Perfections
Abstract: Ancient Jewish monotheism was generally uncomfortable with the idea of the preexistence of any entity to the creation of the world, a premise that would imperil the uniqueness of God as the single creator. The coexistence of an additional entity would produce a theological dynamics that would question the most singular religious achievement of ancient Judaism. Implicitly, allowing any role to such a founding and formative entity would reintroduce a type of myth that could recall the pagan mythology, where once again the relationship between the preexistent deities as a crucial condition for the cosmogonic process would be thrown into
Book Title: The Good, the True, and the Beautiful-A Neuronal Approach
Publisher: Yale University Press
Author(s): Garey Laurence
Abstract: Changeux's book draws on Plato's notion that the Good, the True, and the Beautiful are celestial essences or ideas, independent but so intertwined as to be inseparable. Placing these essences within the characteristic features of the human brain's neuronal organization, the author addresses unsolved questions in neuroscience today. With imagination and deep insight, Changeux illuminates the evolution of the brain and deciphers what new developments in neuroscience may portend for the future of humanity.
Link: http://www.jstor.org/stable/j.ctt1npn3q
II The Good: from:
The Good, the True, and the Beautiful
Abstract: Since David Hume (1711–1776), philosophy, as well as common sense, has differentiated science from morality. Science establishes facts (“what is”), whereas morality decides “what should be,” but many admit that we cannot distinguish what should be from what is. I shall consider whether it is plausible to take an opposite, although perhaps rather surprising, approach and ask whether we can favor what should be from our knowledge about what is. In fact, such a question belongs to a long philosophical tradition, including Hume, Henri de Saint-Simon (1760–1825), Auguste Comte, Charles Darwin, and contemporary ethologists. My idea is to
VII Epilogue from:
The Good, the True, and the Beautiful
Abstract: Recent progress in neuroscience and its integration in dynamic evolutionary processes, which include culture and its history, prompt us to rethink certain central philosophical questions, such as the significance of death. Death is an essential biological phenomenon directly related to the evolution of species. It has taken on a special dimension in the history of humanity. Buff on rightly said that “death is as natural as life.” Many philosophical and religious fundamentals, which emphasize the sacred character of life, maintain the balance by doing the same for its interruption by death. I feel it is opportune today more than ever
Chapter 7 The Reasonableness of Faith from:
The Spirit of Early Christian Thought
Abstract: THE CENSORIOUS CHARGE that Christian thinking relies on faith, not reason, is as old as the church itself. As early as the mid second century the physician and philosopher Galen complained that it was pointless to engage Christians in discussion because they never give arguments for what they believe. They only make appeals to “God commanded” or “God spoke.” In
True Doctrine,written about the same time, Celsus echoed Galen’s accusation: “Some Christians,” he wrote, “do not even want to give or to receive a reason for what they believe, and use expressions such as ‘Do not ask questions, just
1 Contextual Narrative: from:
Edmund Husserl and Eugen Fink
Abstract: Philosophy is never done nowhere. If it is not the work of a particular someone at a particular time and in a particular place, then it
isnot at all. What we shall be looking into is the philosophy that was done in a special place at a very special time in the history of the twentieth century, but the question of the particular someone is precisely the matter that is at issue. For it was not just one particular person who was involved; there was a second particular someone engaged in this same philosophic endeavor. The two, of course,
4 Fundamental Thematics I: from:
Edmund Husserl and Eugen Fink
Abstract: That the theme of the
worldhad to dominate the framing of the central matters to be investigated in phenomenology was not Heidegger’s discovery, and it was not in Heidegger’s lectures that Fink first saw this principle manifest. Transcendental phenomenologybeganin the recognition that the world had to be taken explicitly precisely as an overwhelmingly comprehensive structure that remained yet to be thematized properly in philosophy. The most famous methodological “devices” in Husserl’s phenomenology, the epoché and phenomenological reduction, are precisely moves by which the questioning of the world is to begin authentically, against the unwitting and unquestioned acceptance
1 Contextual Narrative: from:
Edmund Husserl and Eugen Fink
Abstract: Philosophy is never done nowhere. If it is not the work of a particular someone at a particular time and in a particular place, then it
isnot at all. What we shall be looking into is the philosophy that was done in a special place at a very special time in the history of the twentieth century, but the question of the particular someone is precisely the matter that is at issue. For it was not just one particular person who was involved; there was a second particular someone engaged in this same philosophic endeavor. The two, of course,
4 Fundamental Thematics I: from:
Edmund Husserl and Eugen Fink
Abstract: That the theme of the
worldhad to dominate the framing of the central matters to be investigated in phenomenology was not Heidegger’s discovery, and it was not in Heidegger’s lectures that Fink first saw this principle manifest. Transcendental phenomenologybeganin the recognition that the world had to be taken explicitly precisely as an overwhelmingly comprehensive structure that remained yet to be thematized properly in philosophy. The most famous methodological “devices” in Husserl’s phenomenology, the epoché and phenomenological reduction, are precisely moves by which the questioning of the world is to begin authentically, against the unwitting and unquestioned acceptance
One THE MOMENT AND THE MILLENNIUM from:
Freedom and Time
Abstract: On the first page of one of his novels, the author of
The Book of Laughter and Forgettinghas a wife ask her husband a question. How can it be that Western Europeans, generally so anxious for their safety, drive at breakneck speed on the highway? The husband’s answer:
Eleven SEX DISCRIMINATION AND RACE PREFERENCES from:
Freedom and Time
Abstract: The previous chapter raised but did not discuss the question of how judges should decide the constitutionality of laws discriminating against women. As noted, the “original understanding” on this point is almost diametrically opposed to the law that we
Twelve THE RIGHT OF PRIVACY from:
Freedom and Time
Abstract: The last two chapters dealt with interpreting a written constitution. A different question concerns
unwrittenconstitutional rights. Such rights are well established in American law. The most prominent example is the subject of this chapter: the “right of privacy.”
4 Modern Times from:
Frontiers of History
Abstract: Like Kafka, Eliot exaggerated his own age and, despite his reliance on Western tradition, regarded the Europe of his day as a “decayed house”—“heartbreak house,” Bernard Shaw called it. “And what are poets for in a destitute time?” asked Heidegger, repeating the question posed by Hölderlin well
4 Modern Times from:
Frontiers of History
Abstract: Like Kafka, Eliot exaggerated his own age and, despite his reliance on Western tradition, regarded the Europe of his day as a “decayed house”—“heartbreak house,” Bernard Shaw called it. “And what are poets for in a destitute time?” asked Heidegger, repeating the question posed by Hölderlin well
Chapter 4 Ethnicity, Race, and Monstrosity: from:
Engaging the Moving Image
Abstract: There are many conceptions of beauty. Some associate beauty with proportion and harmony; some with pleasure taken in the appearance of things; and some, more narrowly, with
disinterestedpleasure. Kant, of course, uses disinterested pleasure as the central mark of what he calls free beauty. However, Kant also speaks of dependent or accessory beauty, which pertains to the aesthetic judgments we make about things in relation to the determinate concepts under which the objects in question fall.¹ Human beauty, for Kant, is of this sort.² We call a human beautiful, he suggests, insofar as a person approaches being a perfect
Chapter 5 Is the Medium a (Moral) Message? from:
Engaging the Moving Image
Abstract: The question to be addressed in this essay concerns the moral significance of the television medium. By ‘medium’ here I am not referring to television as a business that churns out countless stories. Rather, I am referring specifically to the historically standard image, especially in regard to fiction, and to the ways in which it is typically elaborated by structures like editing, camera movement, narrative forms, and the like. Moreover, I will be concerned with the moral status of the television image as such, irrespective of what it is an image of.
Chapter 12 The Essence of Cinema? from:
Engaging the Moving Image
Abstract: Gregory Currie’s
Image and Mind: Film, Philosophy and Cognitive Science¹ is a major event in the study of film. It represents the first thoroughgoing philosophy of film in the analytic tradition. Covering such topics as the essence of cinema, the nature of representation in film, the relation of film to language, the nature of the spectator’s imaginative involvement in film, and problems of film narration and interpretation, the book addresses a gamut of classical questions of film theory and answers them, often in surprising ways, from a perspective richly informed by Currie’s impressive grasp of the philosophy of mind and
8 early christian thinking on the atonement from:
Sin
Abstract: As New Testament scholars have long noted, reading about Jesus of Naza - reth in Greek is problematic. Although this text represents our most ancient witness to his life and teaching, it is one step removed from the historical person. There can be no question that Jesus addressed his disciples and the larger circle of his fellow Jews in their own tongue, either Hebrew or Aramaic (or most likely, some combination of the two). Evidence of the underlying Semitic flavor of Jesus’s teaching comes through from time to time in the form of the Greek we presently possess. As I
8 early christian thinking on the atonement from:
Sin
Abstract: As New Testament scholars have long noted, reading about Jesus of Naza - reth in Greek is problematic. Although this text represents our most ancient witness to his life and teaching, it is one step removed from the historical person. There can be no question that Jesus addressed his disciples and the larger circle of his fellow Jews in their own tongue, either Hebrew or Aramaic (or most likely, some combination of the two). Evidence of the underlying Semitic flavor of Jesus’s teaching comes through from time to time in the form of the Greek we presently possess. As I
8 early christian thinking on the atonement from:
Sin
Abstract: As New Testament scholars have long noted, reading about Jesus of Naza - reth in Greek is problematic. Although this text represents our most ancient witness to his life and teaching, it is one step removed from the historical person. There can be no question that Jesus addressed his disciples and the larger circle of his fellow Jews in their own tongue, either Hebrew or Aramaic (or most likely, some combination of the two). Evidence of the underlying Semitic flavor of Jesus’s teaching comes through from time to time in the form of the Greek we presently possess. As I
8 early christian thinking on the atonement from:
Sin
Abstract: As New Testament scholars have long noted, reading about Jesus of Naza - reth in Greek is problematic. Although this text represents our most ancient witness to his life and teaching, it is one step removed from the historical person. There can be no question that Jesus addressed his disciples and the larger circle of his fellow Jews in their own tongue, either Hebrew or Aramaic (or most likely, some combination of the two). Evidence of the underlying Semitic flavor of Jesus’s teaching comes through from time to time in the form of the Greek we presently possess. As I
Book Title: On Evil- Publisher: Yale University Press
Author(s): EAGLETON TERRY
Abstract: In a book that ranges from St. Augustine to alcoholism, Thomas Aquinas to Thomas Mann, Shakespeare to the Holocaust, Eagleton investigates the frightful plight of those doomed souls who apparently destroy for no reason. In the process, he poses a set of intriguing questions. Is evil really a kind of nothingness? Why should it appear so glamorous and seductive? Why does goodness seem so boring? Is it really possible for human beings to delight in destruction for no reason at all?
Link: http://www.jstor.org/stable/j.ctt1nq3bb
Unconscious Deeps and Empirical Shallows from:
Whose Freud?
Author(s) Crews Frederick
Abstract: When I was invited to participate in the symposium whose proceedings are recalled in this book, I accepted with alacrity. Here, I thought, lay the makings of a lively and fruitful debate not merely about
whatrole psychoanalysis plays in “contemporary culture” but also aboutwhether it deservesto play such a role. If, as I believe, Freudian ideas tell us nothing that is empirically warrantable about the mind but much about the pitfalls of question-begging discourse, then presumably the application of those same ideas to cultural problems will itself run the risk of overconfidence and even circularity. Some panelists,
Discussion from:
Whose Freud?
Abstract: Judith Butler: I have just a couple of comments. I was interested in my colleague Frederick Crews’s remarks, and I appreciate his bravery in coming here and letting us know his views. I suppose I’m just going to take up the position of the adversary of a certain kind—and I hope of a friendly kind. I thought it might be useful—my Freud–your Freud, you know—to make a distinction between questions about Freud the man: was he a person of character? did he lie? did he cover up? did he not? was he doing the best he
Introduction from:
Whose Freud?
Abstract: The four essayists here come from and work between many disciplines, bridging psychoanalysis with literary interpretation, art criticism, history, and feminist theory. The eclecticism of the group stems from the eclectic texture of Freud’s writing: while always maintaining a base in medical science and therapeutic technique, Freud’s work comes to include an array of essays in interpretation and several monumental theories of history and culture. This part of the volume investigates the relation between the techniques of psychoanalysis as a medical therapy and the application of psychoanalysis as a mode of cultural interpretation, considering questions raised by the unique way
The Pain in the Patient’s Knee from:
Whose Freud?
Author(s) Jacobus Mary
Abstract: What is the place of a psychoanalysis that exists “between” therapy (considered both as a theory and a practice, but also as a theory
ofpractice) and hermeneutics, or the theory of interpretation and understanding? How do we understand “understanding” itself, considered as a mental process involving both analyst and analysand? I want to approach these questions by way of the writing of the British post-Kleinian psychoanalyst Wilfred Bion (1897–1979) . Bion is best known outside psychoanalytic circles as a proponent of the leaderless group and as a theorist of group process.¹ But his collected theoretical and clinical oeuvre
Introduction from:
Whose Freud?
Abstract: This section considers the role of psychoanalysis in posing the question of sexual identity: a question crucial to psychoanalysis, but also one in which Freud’s own views have been most open to attack. Paul Robinson, an intellectual historian, begins by showing how an ambivalent or vacillating perspective toward homosexuality—within Freud’s own work—generates various perspectives on sexual desire and social norms in twentieth-century psychoanalytic thought. On one hand, as Robinson claims, “no one has done more to destabilize the notion of heterosexuality than Freud.” For Freud, the “homosexual object choice” is present in
allindividuals’ psychic development; it is
Freud and Homosexuality from:
Whose Freud?
Author(s) Robinson Paul
Abstract: My topic here is, to state it in a necessarily crude and abbreviated fashion, the question, “Has Freud been good or bad for homosexuals?” The question is worth asking because a number of scholarly writings in the 1990s represented Freud as among the foremost inventors of modern homophobia—just as, a quarter of a century earlier, Kate Millett represented him as the forefather of modern misogyny. I am thinking of books like Jonathan Ned Katz’s
Invention of Heterosexuality(1995) or Daniel Boyarin’sUnheroic Conduct(1997), in which Freud appears as a chief architect of the modern medical category of the
Speaking Psychoanalysis from:
Whose Freud?
Author(s) Bersani Leo
Abstract: What exactly is psychoanalytic thought, and how might answering this question help us to define what might be called the psychoanalytically constituted subject? One of the most curious aspects of
Civilization and Its Discontentsis Freud’s reiterated self-reproach to the effect that he is not speaking psychoanalytically. The work was written in 1929, late in Freud’s career, so it’s not as if he hadn’t had time to develop a distinctively psychoanalytic language. You would think that by now Freud would be “speaking psychoanalysis” fluently. But the complaints start in Chapter 3, where he laments that “so far we have discovered
Discussion from:
Whose Freud?
Abstract: Paul Robinson: I have a question for Kaja Silverman. I was struck, unless I misunderstood, by the fact that she and Judith Butler [see Part I] were saying very similar things about what I would call “denaturalizing” the family. They both suggest that “mother” and “father” are culturally contingent categories and that we should be open to other ways of thinking beside the traditional, biological one that we have in the West, which I find a very attractive idea. I’m wondering whether Professor Silverman thinks Freud himself is open to this kind of culturally relative or culturally contingent way of
Reflections on Trauma, Absence, and Loss from:
Whose Freud?
Author(s) LaCapra Dominick
Abstract: In this essay, I shall touch upon what I consider to be some of the most difficult and controversial problems at the intersection of history and theory. In the interest of opening up certain questions to further analysis and discussion, I shall at times make assertions that should be taken as contestable. My metahistorical and philosophical—at times even speculative—objective is to raise and explore certain crucial problems in tentative terms that may stimulate inquiry into insufficiently investigated relations.
Discussion from:
Whose Freud?
Abstract: Eric Santner: I’d like to ask Dominick LaCapra a couple of questions, really for clarification. I’m very taken by this effort to distinguish structural trauma from historical trauma or episodic, contingent trauma, and to distinguish absence or gap from loss. I was wondering if you think that this comes down to the problem of establishing what the object of anxiety is? That is, anxiety at some level is that something has gone missing. Well, what’s gone missing? Well, nothing has gone missing. We don’t know. Yet there’s something objectlike which seems to have gone missing. And part of what might
Freud’s Theory of the Mind and Modern Functional Imaging Experiments from:
Whose Freud?
Author(s) Rothman Douglas L.
Abstract: What relations are there between Freud’s theories of the mind and modern functional brain imaging experiments? To anchor this question, we present two statements from Mark Solms’s recent article about the nature of consciousness.¹ First, Solms emphasized Freud’s definition that “mental processes are in themselves unconscious,” arguing the relevance of this definition to modern controversies about brainmind-consciousness. We are willing to accept a moderate form of this position, in which the unconscious is acknowledged to contribute significantly to mental processes. The second quotation is less familiar: “psychoanalysis and PET scanning study one and the same underlying object: the mental apparatus
What Kind of Truth? from:
Whose Freud?
Author(s) Forrester John
Abstract: Mention the word
truth,and it looks as if one should call in the philosophers. And philosophers themselves do include truth among the standard topics their discipline addresses, along with time, the good, knowledge, and beauty. Yettruthis an ordinary word in ordinary use, so it will always be an open question who is in a position to adjudicate on its application and its accomplishment, just astableis a word that belongs to all as well as to carpenters, industrial designers, and actuaries. When philosophers are asked to address the question of the kind of truth we can
Discussion from:
Whose Freud?
Abstract: Donald Davidson: I thought I’d speak first because I have a similar question for all of the other panelists. It seemed to me that all of them were taking the notion of kinds of truth, at least some of the time, in a different way than I would or than I think it should be taken. Of course, when we observe anything at all—whether it’s a person or anything else—there are a great many things that are true. And many of these things we’re apt to be right about, and some of them wrong about. But those are
Unconscious Deeps and Empirical Shallows from:
Whose Freud?
Author(s) Crews Frederick
Abstract: When I was invited to participate in the symposium whose proceedings are recalled in this book, I accepted with alacrity. Here, I thought, lay the makings of a lively and fruitful debate not merely about
whatrole psychoanalysis plays in “contemporary culture” but also aboutwhether it deservesto play such a role. If, as I believe, Freudian ideas tell us nothing that is empirically warrantable about the mind but much about the pitfalls of question-begging discourse, then presumably the application of those same ideas to cultural problems will itself run the risk of overconfidence and even circularity. Some panelists,
Discussion from:
Whose Freud?
Abstract: Judith Butler: I have just a couple of comments. I was interested in my colleague Frederick Crews’s remarks, and I appreciate his bravery in coming here and letting us know his views. I suppose I’m just going to take up the position of the adversary of a certain kind—and I hope of a friendly kind. I thought it might be useful—my Freud–your Freud, you know—to make a distinction between questions about Freud the man: was he a person of character? did he lie? did he cover up? did he not? was he doing the best he
Introduction from:
Whose Freud?
Abstract: The four essayists here come from and work between many disciplines, bridging psychoanalysis with literary interpretation, art criticism, history, and feminist theory. The eclecticism of the group stems from the eclectic texture of Freud’s writing: while always maintaining a base in medical science and therapeutic technique, Freud’s work comes to include an array of essays in interpretation and several monumental theories of history and culture. This part of the volume investigates the relation between the techniques of psychoanalysis as a medical therapy and the application of psychoanalysis as a mode of cultural interpretation, considering questions raised by the unique way
The Pain in the Patient’s Knee from:
Whose Freud?
Author(s) Jacobus Mary
Abstract: What is the place of a psychoanalysis that exists “between” therapy (considered both as a theory and a practice, but also as a theory
ofpractice) and hermeneutics, or the theory of interpretation and understanding? How do we understand “understanding” itself, considered as a mental process involving both analyst and analysand? I want to approach these questions by way of the writing of the British post-Kleinian psychoanalyst Wilfred Bion (1897–1979) . Bion is best known outside psychoanalytic circles as a proponent of the leaderless group and as a theorist of group process.¹ But his collected theoretical and clinical oeuvre
Introduction from:
Whose Freud?
Abstract: This section considers the role of psychoanalysis in posing the question of sexual identity: a question crucial to psychoanalysis, but also one in which Freud’s own views have been most open to attack. Paul Robinson, an intellectual historian, begins by showing how an ambivalent or vacillating perspective toward homosexuality—within Freud’s own work—generates various perspectives on sexual desire and social norms in twentieth-century psychoanalytic thought. On one hand, as Robinson claims, “no one has done more to destabilize the notion of heterosexuality than Freud.” For Freud, the “homosexual object choice” is present in
allindividuals’ psychic development; it is
Freud and Homosexuality from:
Whose Freud?
Author(s) Robinson Paul
Abstract: My topic here is, to state it in a necessarily crude and abbreviated fashion, the question, “Has Freud been good or bad for homosexuals?” The question is worth asking because a number of scholarly writings in the 1990s represented Freud as among the foremost inventors of modern homophobia—just as, a quarter of a century earlier, Kate Millett represented him as the forefather of modern misogyny. I am thinking of books like Jonathan Ned Katz’s
Invention of Heterosexuality(1995) or Daniel Boyarin’sUnheroic Conduct(1997), in which Freud appears as a chief architect of the modern medical category of the
Speaking Psychoanalysis from:
Whose Freud?
Author(s) Bersani Leo
Abstract: What exactly is psychoanalytic thought, and how might answering this question help us to define what might be called the psychoanalytically constituted subject? One of the most curious aspects of
Civilization and Its Discontentsis Freud’s reiterated self-reproach to the effect that he is not speaking psychoanalytically. The work was written in 1929, late in Freud’s career, so it’s not as if he hadn’t had time to develop a distinctively psychoanalytic language. You would think that by now Freud would be “speaking psychoanalysis” fluently. But the complaints start in Chapter 3, where he laments that “so far we have discovered
Discussion from:
Whose Freud?
Abstract: Paul Robinson: I have a question for Kaja Silverman. I was struck, unless I misunderstood, by the fact that she and Judith Butler [see Part I] were saying very similar things about what I would call “denaturalizing” the family. They both suggest that “mother” and “father” are culturally contingent categories and that we should be open to other ways of thinking beside the traditional, biological one that we have in the West, which I find a very attractive idea. I’m wondering whether Professor Silverman thinks Freud himself is open to this kind of culturally relative or culturally contingent way of
Reflections on Trauma, Absence, and Loss from:
Whose Freud?
Author(s) LaCapra Dominick
Abstract: In this essay, I shall touch upon what I consider to be some of the most difficult and controversial problems at the intersection of history and theory. In the interest of opening up certain questions to further analysis and discussion, I shall at times make assertions that should be taken as contestable. My metahistorical and philosophical—at times even speculative—objective is to raise and explore certain crucial problems in tentative terms that may stimulate inquiry into insufficiently investigated relations.
Discussion from:
Whose Freud?
Abstract: Eric Santner: I’d like to ask Dominick LaCapra a couple of questions, really for clarification. I’m very taken by this effort to distinguish structural trauma from historical trauma or episodic, contingent trauma, and to distinguish absence or gap from loss. I was wondering if you think that this comes down to the problem of establishing what the object of anxiety is? That is, anxiety at some level is that something has gone missing. Well, what’s gone missing? Well, nothing has gone missing. We don’t know. Yet there’s something objectlike which seems to have gone missing. And part of what might
Freud’s Theory of the Mind and Modern Functional Imaging Experiments from:
Whose Freud?
Author(s) Rothman Douglas L.
Abstract: What relations are there between Freud’s theories of the mind and modern functional brain imaging experiments? To anchor this question, we present two statements from Mark Solms’s recent article about the nature of consciousness.¹ First, Solms emphasized Freud’s definition that “mental processes are in themselves unconscious,” arguing the relevance of this definition to modern controversies about brainmind-consciousness. We are willing to accept a moderate form of this position, in which the unconscious is acknowledged to contribute significantly to mental processes. The second quotation is less familiar: “psychoanalysis and PET scanning study one and the same underlying object: the mental apparatus
What Kind of Truth? from:
Whose Freud?
Author(s) Forrester John
Abstract: Mention the word
truth,and it looks as if one should call in the philosophers. And philosophers themselves do include truth among the standard topics their discipline addresses, along with time, the good, knowledge, and beauty. Yettruthis an ordinary word in ordinary use, so it will always be an open question who is in a position to adjudicate on its application and its accomplishment, just astableis a word that belongs to all as well as to carpenters, industrial designers, and actuaries. When philosophers are asked to address the question of the kind of truth we can
Discussion from:
Whose Freud?
Abstract: Donald Davidson: I thought I’d speak first because I have a similar question for all of the other panelists. It seemed to me that all of them were taking the notion of kinds of truth, at least some of the time, in a different way than I would or than I think it should be taken. Of course, when we observe anything at all—whether it’s a person or anything else—there are a great many things that are true. And many of these things we’re apt to be right about, and some of them wrong about. But those are
Unconscious Deeps and Empirical Shallows from:
Whose Freud?
Author(s) Crews Frederick
Abstract: When I was invited to participate in the symposium whose proceedings are recalled in this book, I accepted with alacrity. Here, I thought, lay the makings of a lively and fruitful debate not merely about
whatrole psychoanalysis plays in “contemporary culture” but also aboutwhether it deservesto play such a role. If, as I believe, Freudian ideas tell us nothing that is empirically warrantable about the mind but much about the pitfalls of question-begging discourse, then presumably the application of those same ideas to cultural problems will itself run the risk of overconfidence and even circularity. Some panelists,
Discussion from:
Whose Freud?
Abstract: Judith Butler: I have just a couple of comments. I was interested in my colleague Frederick Crews’s remarks, and I appreciate his bravery in coming here and letting us know his views. I suppose I’m just going to take up the position of the adversary of a certain kind—and I hope of a friendly kind. I thought it might be useful—my Freud–your Freud, you know—to make a distinction between questions about Freud the man: was he a person of character? did he lie? did he cover up? did he not? was he doing the best he
Introduction from:
Whose Freud?
Abstract: The four essayists here come from and work between many disciplines, bridging psychoanalysis with literary interpretation, art criticism, history, and feminist theory. The eclecticism of the group stems from the eclectic texture of Freud’s writing: while always maintaining a base in medical science and therapeutic technique, Freud’s work comes to include an array of essays in interpretation and several monumental theories of history and culture. This part of the volume investigates the relation between the techniques of psychoanalysis as a medical therapy and the application of psychoanalysis as a mode of cultural interpretation, considering questions raised by the unique way
The Pain in the Patient’s Knee from:
Whose Freud?
Author(s) Jacobus Mary
Abstract: What is the place of a psychoanalysis that exists “between” therapy (considered both as a theory and a practice, but also as a theory
ofpractice) and hermeneutics, or the theory of interpretation and understanding? How do we understand “understanding” itself, considered as a mental process involving both analyst and analysand? I want to approach these questions by way of the writing of the British post-Kleinian psychoanalyst Wilfred Bion (1897–1979) . Bion is best known outside psychoanalytic circles as a proponent of the leaderless group and as a theorist of group process.¹ But his collected theoretical and clinical oeuvre
Introduction from:
Whose Freud?
Abstract: This section considers the role of psychoanalysis in posing the question of sexual identity: a question crucial to psychoanalysis, but also one in which Freud’s own views have been most open to attack. Paul Robinson, an intellectual historian, begins by showing how an ambivalent or vacillating perspective toward homosexuality—within Freud’s own work—generates various perspectives on sexual desire and social norms in twentieth-century psychoanalytic thought. On one hand, as Robinson claims, “no one has done more to destabilize the notion of heterosexuality than Freud.” For Freud, the “homosexual object choice” is present in
allindividuals’ psychic development; it is
Freud and Homosexuality from:
Whose Freud?
Author(s) Robinson Paul
Abstract: My topic here is, to state it in a necessarily crude and abbreviated fashion, the question, “Has Freud been good or bad for homosexuals?” The question is worth asking because a number of scholarly writings in the 1990s represented Freud as among the foremost inventors of modern homophobia—just as, a quarter of a century earlier, Kate Millett represented him as the forefather of modern misogyny. I am thinking of books like Jonathan Ned Katz’s
Invention of Heterosexuality(1995) or Daniel Boyarin’sUnheroic Conduct(1997), in which Freud appears as a chief architect of the modern medical category of the
Speaking Psychoanalysis from:
Whose Freud?
Author(s) Bersani Leo
Abstract: What exactly is psychoanalytic thought, and how might answering this question help us to define what might be called the psychoanalytically constituted subject? One of the most curious aspects of
Civilization and Its Discontentsis Freud’s reiterated self-reproach to the effect that he is not speaking psychoanalytically. The work was written in 1929, late in Freud’s career, so it’s not as if he hadn’t had time to develop a distinctively psychoanalytic language. You would think that by now Freud would be “speaking psychoanalysis” fluently. But the complaints start in Chapter 3, where he laments that “so far we have discovered
Discussion from:
Whose Freud?
Abstract: Paul Robinson: I have a question for Kaja Silverman. I was struck, unless I misunderstood, by the fact that she and Judith Butler [see Part I] were saying very similar things about what I would call “denaturalizing” the family. They both suggest that “mother” and “father” are culturally contingent categories and that we should be open to other ways of thinking beside the traditional, biological one that we have in the West, which I find a very attractive idea. I’m wondering whether Professor Silverman thinks Freud himself is open to this kind of culturally relative or culturally contingent way of
Reflections on Trauma, Absence, and Loss from:
Whose Freud?
Author(s) LaCapra Dominick
Abstract: In this essay, I shall touch upon what I consider to be some of the most difficult and controversial problems at the intersection of history and theory. In the interest of opening up certain questions to further analysis and discussion, I shall at times make assertions that should be taken as contestable. My metahistorical and philosophical—at times even speculative—objective is to raise and explore certain crucial problems in tentative terms that may stimulate inquiry into insufficiently investigated relations.
Discussion from:
Whose Freud?
Abstract: Eric Santner: I’d like to ask Dominick LaCapra a couple of questions, really for clarification. I’m very taken by this effort to distinguish structural trauma from historical trauma or episodic, contingent trauma, and to distinguish absence or gap from loss. I was wondering if you think that this comes down to the problem of establishing what the object of anxiety is? That is, anxiety at some level is that something has gone missing. Well, what’s gone missing? Well, nothing has gone missing. We don’t know. Yet there’s something objectlike which seems to have gone missing. And part of what might
Freud’s Theory of the Mind and Modern Functional Imaging Experiments from:
Whose Freud?
Author(s) Rothman Douglas L.
Abstract: What relations are there between Freud’s theories of the mind and modern functional brain imaging experiments? To anchor this question, we present two statements from Mark Solms’s recent article about the nature of consciousness.¹ First, Solms emphasized Freud’s definition that “mental processes are in themselves unconscious,” arguing the relevance of this definition to modern controversies about brainmind-consciousness. We are willing to accept a moderate form of this position, in which the unconscious is acknowledged to contribute significantly to mental processes. The second quotation is less familiar: “psychoanalysis and PET scanning study one and the same underlying object: the mental apparatus
What Kind of Truth? from:
Whose Freud?
Author(s) Forrester John
Abstract: Mention the word
truth,and it looks as if one should call in the philosophers. And philosophers themselves do include truth among the standard topics their discipline addresses, along with time, the good, knowledge, and beauty. Yettruthis an ordinary word in ordinary use, so it will always be an open question who is in a position to adjudicate on its application and its accomplishment, just astableis a word that belongs to all as well as to carpenters, industrial designers, and actuaries. When philosophers are asked to address the question of the kind of truth we can
Discussion from:
Whose Freud?
Abstract: Donald Davidson: I thought I’d speak first because I have a similar question for all of the other panelists. It seemed to me that all of them were taking the notion of kinds of truth, at least some of the time, in a different way than I would or than I think it should be taken. Of course, when we observe anything at all—whether it’s a person or anything else—there are a great many things that are true. And many of these things we’re apt to be right about, and some of them wrong about. But those are
Book Title: Agitations-Essays on Life and Literature
Publisher: Yale University Press
Author(s): Krystal Arthur
Abstract: We disagree. From small questions of taste to large questions concerning the nature of existence, intellectual debate takes up much of our time. In this book the respected literary critic Arthur Krystal examines what most commentators ignore: the role of temperament and taste in the forming of aesthetic and ideological opinions. In provocative essays about reading and writing, about the relation between life and literature, about knowledge and certainty, about God and death, and about his own gradual disaffection with the literary scene, Krystal demonstrates that opposing points of view are based more on innate predilections than on disinterested thought or analysis.Not beholden to any fashionable theory or political agenda, Krystal interrogates the usual suspects in the cultural wars from an independent, though not impartial, vantage point. Clearly personal and unabashedly belletrist, his essays ask important questions. What makes culture one thing and not another? What inspires aesthetic values? What drives us to make comparisons? And how does a bias for one kind of evidence as opposed to another contribute to the form and content of intellectual argument?
Link: http://www.jstor.org/stable/j.ctt1nq906
Book Title: The God of All Flesh-and Other Essays
Publisher: James Clarke & Co
Author(s): Hanson K.C.
Abstract: Biblical faith is passionately and relentlessly material in its emphasis. This claim is rooted in the conviction that the creator God loves the creation and summons creation to be in sync with the will of the creator God. This collection of essays is focussed on the bodily life of the world as it ordered in all of its problematic political and economic forms. The phrase of the title “all flesh" in the flood narrative of Genesis 9 refers to all living creatures who are in covenant with God – human beings, animals, birds, and fish – as recipients of God’s grace, as dependent upon God’s generosity, and as destined for praise and obedience to God. The insistence on the materiality of life as the subject of the Bible means that the difficult issues of economics and the demanding questions of politics are front and centre in the text. So the Pentateuch pivots around the Exodus narrative and the emancipation from an unbearable context of abusive labour practices. In a similar manner, the prophets endlessly address such questions of social policy and the wisdom teachers reflect on how to manage the material things of life and social relationships for the well-being of the community. This emphasis, pervasive in these essays, is a powerful alternative and a strong resistance against all of the contemporary efforts to transcend (escape!) the material into some form of the “spiritual". All around us are efforts to find an easier, more harmonious faith. This may be evoked simply because of a desire to shield economic, political advantage from the inescapable critique of biblical faith. Such a temptation is a serious misreading of the Bible and a critical misjudgment about the nature of human existence. Thus the Bible addressed the most urgent issues of our day, and refuses the “religious temptation" that avoids lived reality where the power of God is a work.
Link: http://www.jstor.org/stable/j.ctt1p5f1q3
five IMAGINATION AS A MODE OF FIDELITY from:
The God of All Flesh
Abstract: The following paper seeks to explore one theme from that book. The first chapter of Anderson’s hermeneutical statement is entitled “Word of Imagination.”² In that chapter Anderson identifies three fronts on which the question of biblical authority and interpretation is important:
six PSYCHOLOGICAL CRITICISM: from:
The God of All Flesh
Abstract: From the beginning, the human self has been a compelling enigma for the community that produced the Bible.¹ Ancient Israel regularly asked, in narrative and liturgical texts, “What are human beings?” (Ps 8: 4). Of equal importance, they asked the question with the accompanying phrase, “that you are mindful of them?”² The question—as well as the answer—is a theological one: the community addresses the question of the self by means of the defining reality of God. While they gave many answers to that question, Psalm 139 seems the most appropriate response to the question “What is a human?”
nine AUTHORITY IN THE CHURCH from:
The God of All Flesh
Abstract: The theme of authority is a vexed one in our contemporary social setting. And our church participates fully in that vexation. Indeed, one can guess that it is the key question, both for a frightened world and for a weary church. We discover that as believers we are not immune to the problematic.
Book Title: The God of All Flesh-and Other Essays
Publisher: James Clarke & Co
Author(s): Hanson K.C.
Abstract: Biblical faith is passionately and relentlessly material in its emphasis. This claim is rooted in the conviction that the creator God loves the creation and summons creation to be in sync with the will of the creator God. This collection of essays is focussed on the bodily life of the world as it ordered in all of its problematic political and economic forms. The phrase of the title “all flesh" in the flood narrative of Genesis 9 refers to all living creatures who are in covenant with God – human beings, animals, birds, and fish – as recipients of God’s grace, as dependent upon God’s generosity, and as destined for praise and obedience to God. The insistence on the materiality of life as the subject of the Bible means that the difficult issues of economics and the demanding questions of politics are front and centre in the text. So the Pentateuch pivots around the Exodus narrative and the emancipation from an unbearable context of abusive labour practices. In a similar manner, the prophets endlessly address such questions of social policy and the wisdom teachers reflect on how to manage the material things of life and social relationships for the well-being of the community. This emphasis, pervasive in these essays, is a powerful alternative and a strong resistance against all of the contemporary efforts to transcend (escape!) the material into some form of the “spiritual". All around us are efforts to find an easier, more harmonious faith. This may be evoked simply because of a desire to shield economic, political advantage from the inescapable critique of biblical faith. Such a temptation is a serious misreading of the Bible and a critical misjudgment about the nature of human existence. Thus the Bible addressed the most urgent issues of our day, and refuses the “religious temptation" that avoids lived reality where the power of God is a work.
Link: http://www.jstor.org/stable/j.ctt1p5f1q3
five IMAGINATION AS A MODE OF FIDELITY from:
The God of All Flesh
Abstract: The following paper seeks to explore one theme from that book. The first chapter of Anderson’s hermeneutical statement is entitled “Word of Imagination.”² In that chapter Anderson identifies three fronts on which the question of biblical authority and interpretation is important:
six PSYCHOLOGICAL CRITICISM: from:
The God of All Flesh
Abstract: From the beginning, the human self has been a compelling enigma for the community that produced the Bible.¹ Ancient Israel regularly asked, in narrative and liturgical texts, “What are human beings?” (Ps 8: 4). Of equal importance, they asked the question with the accompanying phrase, “that you are mindful of them?”² The question—as well as the answer—is a theological one: the community addresses the question of the self by means of the defining reality of God. While they gave many answers to that question, Psalm 139 seems the most appropriate response to the question “What is a human?”
nine AUTHORITY IN THE CHURCH from:
The God of All Flesh
Abstract: The theme of authority is a vexed one in our contemporary social setting. And our church participates fully in that vexation. Indeed, one can guess that it is the key question, both for a frightened world and for a weary church. We discover that as believers we are not immune to the problematic.
Book Title: The God of All Flesh-and Other Essays
Publisher: James Clarke & Co
Author(s): Hanson K.C.
Abstract: Biblical faith is passionately and relentlessly material in its emphasis. This claim is rooted in the conviction that the creator God loves the creation and summons creation to be in sync with the will of the creator God. This collection of essays is focussed on the bodily life of the world as it ordered in all of its problematic political and economic forms. The phrase of the title “all flesh" in the flood narrative of Genesis 9 refers to all living creatures who are in covenant with God – human beings, animals, birds, and fish – as recipients of God’s grace, as dependent upon God’s generosity, and as destined for praise and obedience to God. The insistence on the materiality of life as the subject of the Bible means that the difficult issues of economics and the demanding questions of politics are front and centre in the text. So the Pentateuch pivots around the Exodus narrative and the emancipation from an unbearable context of abusive labour practices. In a similar manner, the prophets endlessly address such questions of social policy and the wisdom teachers reflect on how to manage the material things of life and social relationships for the well-being of the community. This emphasis, pervasive in these essays, is a powerful alternative and a strong resistance against all of the contemporary efforts to transcend (escape!) the material into some form of the “spiritual". All around us are efforts to find an easier, more harmonious faith. This may be evoked simply because of a desire to shield economic, political advantage from the inescapable critique of biblical faith. Such a temptation is a serious misreading of the Bible and a critical misjudgment about the nature of human existence. Thus the Bible addressed the most urgent issues of our day, and refuses the “religious temptation" that avoids lived reality where the power of God is a work.
Link: http://www.jstor.org/stable/j.ctt1p5f1q3
five IMAGINATION AS A MODE OF FIDELITY from:
The God of All Flesh
Abstract: The following paper seeks to explore one theme from that book. The first chapter of Anderson’s hermeneutical statement is entitled “Word of Imagination.”² In that chapter Anderson identifies three fronts on which the question of biblical authority and interpretation is important:
six PSYCHOLOGICAL CRITICISM: from:
The God of All Flesh
Abstract: From the beginning, the human self has been a compelling enigma for the community that produced the Bible.¹ Ancient Israel regularly asked, in narrative and liturgical texts, “What are human beings?” (Ps 8: 4). Of equal importance, they asked the question with the accompanying phrase, “that you are mindful of them?”² The question—as well as the answer—is a theological one: the community addresses the question of the self by means of the defining reality of God. While they gave many answers to that question, Psalm 139 seems the most appropriate response to the question “What is a human?”
nine AUTHORITY IN THE CHURCH from:
The God of All Flesh
Abstract: The theme of authority is a vexed one in our contemporary social setting. And our church participates fully in that vexation. Indeed, one can guess that it is the key question, both for a frightened world and for a weary church. We discover that as believers we are not immune to the problematic.
Book Title: The God of All Flesh-and Other Essays
Publisher: James Clarke & Co
Author(s): Hanson K.C.
Abstract: Biblical faith is passionately and relentlessly material in its emphasis. This claim is rooted in the conviction that the creator God loves the creation and summons creation to be in sync with the will of the creator God. This collection of essays is focussed on the bodily life of the world as it ordered in all of its problematic political and economic forms. The phrase of the title “all flesh" in the flood narrative of Genesis 9 refers to all living creatures who are in covenant with God – human beings, animals, birds, and fish – as recipients of God’s grace, as dependent upon God’s generosity, and as destined for praise and obedience to God. The insistence on the materiality of life as the subject of the Bible means that the difficult issues of economics and the demanding questions of politics are front and centre in the text. So the Pentateuch pivots around the Exodus narrative and the emancipation from an unbearable context of abusive labour practices. In a similar manner, the prophets endlessly address such questions of social policy and the wisdom teachers reflect on how to manage the material things of life and social relationships for the well-being of the community. This emphasis, pervasive in these essays, is a powerful alternative and a strong resistance against all of the contemporary efforts to transcend (escape!) the material into some form of the “spiritual". All around us are efforts to find an easier, more harmonious faith. This may be evoked simply because of a desire to shield economic, political advantage from the inescapable critique of biblical faith. Such a temptation is a serious misreading of the Bible and a critical misjudgment about the nature of human existence. Thus the Bible addressed the most urgent issues of our day, and refuses the “religious temptation" that avoids lived reality where the power of God is a work.
Link: http://www.jstor.org/stable/j.ctt1p5f1q3
five IMAGINATION AS A MODE OF FIDELITY from:
The God of All Flesh
Abstract: The following paper seeks to explore one theme from that book. The first chapter of Anderson’s hermeneutical statement is entitled “Word of Imagination.”² In that chapter Anderson identifies three fronts on which the question of biblical authority and interpretation is important:
six PSYCHOLOGICAL CRITICISM: from:
The God of All Flesh
Abstract: From the beginning, the human self has been a compelling enigma for the community that produced the Bible.¹ Ancient Israel regularly asked, in narrative and liturgical texts, “What are human beings?” (Ps 8: 4). Of equal importance, they asked the question with the accompanying phrase, “that you are mindful of them?”² The question—as well as the answer—is a theological one: the community addresses the question of the self by means of the defining reality of God. While they gave many answers to that question, Psalm 139 seems the most appropriate response to the question “What is a human?”
nine AUTHORITY IN THE CHURCH from:
The God of All Flesh
Abstract: The theme of authority is a vexed one in our contemporary social setting. And our church participates fully in that vexation. Indeed, one can guess that it is the key question, both for a frightened world and for a weary church. We discover that as believers we are not immune to the problematic.
East and West in Miniature from:
The Operation of Grace
Abstract: The recent controversy over Pope Benedict XVI’s Regensburg lecture—which touched on the nature of human reason, but which also questioned, in passing, the relationship between faith and reason in Islam—may turn out to be more productive than was at first thought. Among other things, it generated a substantive open letter to the pope signed by thirty-eight respected Muslim clerics—a document that itself is carefully reasoned and gracious. At a time when the rising tide of Islamic fundamentalism and terrorism is being met by increasing fear and stereotyping in the West, any form of dialogue is cause for
Picturing the Passion from:
The Operation of Grace
Abstract: Now that Mel Gibson’s
The Passion of the Christhas reached thousands of screens around the world and the frenzy of editorializing, pre-and postrelease, has died down, two of the early questions about the film have been answered. Once the film entered the public domain, most of the fears about whether it was anti-Semitic dissipated, leaving only some concern about the possibility that in certain parts of the globe anti-Semites might use the film to incite violence. The other question—wouldThe Passion’s graphic violence keep people away from the theaters—has been answered with a resounding no. The numbers
14 The Internal Landscape of the Child Mind and Models of Spiritual Maturity from:
The Only Mind Worth Having
Abstract: Thomas Merton was constantly struggling with the question of identity, and in his search for spiritual integrity and thereby maturity he engaged in a continual struggle to be free from an imprisoning and distorting self-consciousness that plagued him and, he believed, all human beings to a greater or lesser extent. He included in this searching both grace and psychology and he saw that these could work together, sometimes being in conflict. Merton was searching for full identity in Christ and for what spiritual maturity might mean, and from glimpses of his work the suggestion in this book is that he
Gli involucri tra forma e vita: from:
Karl Jaspers e la molteplicità delle visioni del mondo
Author(s) Donise Anna
Abstract: The present essay analyses Jasper’s concept of “
Gehäuse”. TheGehäuse, “cases” or “shells”, are the forms that define subjectivity, which we work very hard to construct. When the subject experiences change or development, though, the “shell” can become too rigid and suffocating, so the subject feels the need to get out of that form, at the risk of ending up like “an oyster without the shell”. In Jaspers’ perspective, however, these “casings” are unavoidable and their dismissal is a question of “metamorphosis” rather than veritable “destruction”: as soon as one form is rejected, another one is constructed. This paper in
New Testament Texts, Visual Material Culture, and Earliest Christian Art from:
The Art of Visual Exegesis
Author(s) Robbins Vernon K.
Abstract: This essay addresses the interpretation of New Testament texts in the context of visual material culture. Especially during the last two decades, interpreters have begun to produce explicit exegesis of New Testament texts in the context of statues, frescoes, archaeological structures, inscriptions, pottery, coins, paintings, and other artifacts that existed in the Mediterranean world during first-century emerging Christianity. A major question is how the presence of a display of visual material culture in the context of interpretation of a text may be legitimately persuasive. is the presence of the visual display simply a tour de force that has no scholarly
The Gifts of Epiphany: from:
The Art of Visual Exegesis
Author(s) Luttikhuizen Henry
Abstract: To be human is to be
humus, to be of the soil or the dirt. Yet for millennia people from around the world have searched the heavens for answers to earthly questions. The stars, planets, and comets, it is believed, might offer gifts of illumination, providing potential signs of the future, premonitions of what is yet to come. Unfortunately, celestial bodies do not readily reveal their secrets. Their truth is latent, waiting to be unconcealed. Interpreting their meaning demands effort, and this can be a risky enterprise. Signals can get crossed, and beholders can lose sight of their position. The
New Testament Texts, Visual Material Culture, and Earliest Christian Art from:
The Art of Visual Exegesis
Author(s) Robbins Vernon K.
Abstract: This essay addresses the interpretation of New Testament texts in the context of visual material culture. Especially during the last two decades, interpreters have begun to produce explicit exegesis of New Testament texts in the context of statues, frescoes, archaeological structures, inscriptions, pottery, coins, paintings, and other artifacts that existed in the Mediterranean world during first-century emerging Christianity. A major question is how the presence of a display of visual material culture in the context of interpretation of a text may be legitimately persuasive. is the presence of the visual display simply a tour de force that has no scholarly
The Gifts of Epiphany: from:
The Art of Visual Exegesis
Author(s) Luttikhuizen Henry
Abstract: To be human is to be
humus, to be of the soil or the dirt. Yet for millennia people from around the world have searched the heavens for answers to earthly questions. The stars, planets, and comets, it is believed, might offer gifts of illumination, providing potential signs of the future, premonitions of what is yet to come. Unfortunately, celestial bodies do not readily reveal their secrets. Their truth is latent, waiting to be unconcealed. Interpreting their meaning demands effort, and this can be a risky enterprise. Signals can get crossed, and beholders can lose sight of their position. The
Book Title: Bearing Witness-Perspectives on War and Peace from the Arts and Humanities
Publisher: MQUP
Author(s): Johnstone Tiffany
Abstract: As the centenary of the Great War approaches, citizens worldwide are reflecting on the history, trauma, and losses of a war-torn twentieth century. It is in remembering past wars that we are at once confronted with the profound horror and suffering of armed conflict and the increasing elusiveness of peace. The contributors to Bearing Witness do not presume to resolve these troubling questions, but provoke new kinds of reflection. They explore literature, the arts, history, language, and popular culture to move beyond the language of rhetoric and commemoration provided by politicians and the military. Adding nuance to discussions of war and peace, this collection probes the understanding and insight created in the works of musicians, dramatists, poets, painters, photographers, and novelists, to provide a complex view of the ways in which war is waged, witnessed, and remembered. A compelling and informative collection, Bearing Witness sheds new light on the impact of war and the power of suffering, heroism and memory, to expose the human roots of violence and compassion. Contributors include Heribert Adam (Simon Fraser University), Laura Brandon (Carleton University), Mireille Calle-Gruber (Université La Sorbonne Nouvelle), Janet Danielson (Simon Fraser University), Sandra Djwa (emeritus, Simon Fraser University), Alan Filewod (University of Guelph), Sherrill Grace (University of British Columbia), Patrick Imbert (University of Ottawa), Tiffany Johnstone (PhD Candidate, University of British Columbia), Martin Löschnigg (Graz University), Lauren Lydic (PhD, University of Toronto), Conny Steenman Marcusse (Netherlands), Jonathan Vance (University of Western Ontario), Aritha van Herk (University of Calgary), Peter C. van Wyck (Concordia University), Christl Verduyn (Mount Allison University), and Anne Wheeler (filmmaker).
Link: http://www.jstor.org/stable/j.ctt1pq1ds
Introduction from:
Precarious Visualities
Abstract: In an essay (translated here for the first time in English) that has been pivotal to the understanding of the history of electronic arts, Raymond Bellour shows how video art’s specific contribution to the realm of moving images lies in its unique deployment of the self-portrait. With video, argues Bellour, the image becomes a site of representation and interpellation of the self – but a self whose identity is more a question or an open-ended project than a definition or a clear determination. The relevance of this text to precarious visuality is indisputable: it discloses a visual writing of the “I”
Introduction from:
Precarious Visualities
Abstract: Slavoj Žižek’s chapter confronts Nazi cinema with Hollywood cinema – Veit Harlan’s melodramatic
Opfergang (1944) with Ridley Scott’s Hannibal (2001) – to discuss how they both sustain specific ideological political orders. His underlying question, however, is the following: what type of cinematography enables a critical viewer? Defining the filmic image as a site of deployment of the desire to fulfill primordial fantasies, Žižek is attentive to the ways in which censorship is exercised in both regimes to erase or simply veil this deployment. Crucial here is how the staging of hallucination, when the representation of primordial fantasies is left uncensored, can allow
14 The Descent of the Image from:
Precarious Visualities
Author(s) Ralickas Eduardo
Abstract: What role do painted or sculpted images play in human reproduction? Put this way, the question seems to be concerned more with the history of embryology and reproduction than with the history of art. Yet such an interrogation appears central to Western art and its history if we take into consideration the extent to which theories of art, from the Hellenistic period up to the nineteenth century, have accorded importance to the notion of an “ideal of beauty” capable of guiding the human species to its total perfection – towards its “physical and moral perfection,” as the men of the eighteenth
15 Resemblance and Identification: from:
Precarious Visualities
Author(s) Barnard Timothy
Abstract: Gary Schneider is one of a growing number of artists taking up the theme of genetics in portrait photography.¹ His
Genetic Self-Portrait (1997–98) has been shown at the National Gallery of Canada as part of an exhibition of artists’ portraits.² In this chapter, I attempt to show how this portrait destabilizes its genre and how it illustrates some of the questions raised by genetic identity, keeping in mind that any portrait is a representation of individuality and that the means of this representation have changed in the movement from painting to photography.³
Introduction from:
Precarious Visualities
Abstract: In an essay (translated here for the first time in English) that has been pivotal to the understanding of the history of electronic arts, Raymond Bellour shows how video art’s specific contribution to the realm of moving images lies in its unique deployment of the self-portrait. With video, argues Bellour, the image becomes a site of representation and interpellation of the self – but a self whose identity is more a question or an open-ended project than a definition or a clear determination. The relevance of this text to precarious visuality is indisputable: it discloses a visual writing of the “I”
Introduction from:
Precarious Visualities
Abstract: Slavoj Žižek’s chapter confronts Nazi cinema with Hollywood cinema – Veit Harlan’s melodramatic
Opfergang (1944) with Ridley Scott’s Hannibal (2001) – to discuss how they both sustain specific ideological political orders. His underlying question, however, is the following: what type of cinematography enables a critical viewer? Defining the filmic image as a site of deployment of the desire to fulfill primordial fantasies, Žižek is attentive to the ways in which censorship is exercised in both regimes to erase or simply veil this deployment. Crucial here is how the staging of hallucination, when the representation of primordial fantasies is left uncensored, can allow
14 The Descent of the Image from:
Precarious Visualities
Author(s) Ralickas Eduardo
Abstract: What role do painted or sculpted images play in human reproduction? Put this way, the question seems to be concerned more with the history of embryology and reproduction than with the history of art. Yet such an interrogation appears central to Western art and its history if we take into consideration the extent to which theories of art, from the Hellenistic period up to the nineteenth century, have accorded importance to the notion of an “ideal of beauty” capable of guiding the human species to its total perfection – towards its “physical and moral perfection,” as the men of the eighteenth
15 Resemblance and Identification: from:
Precarious Visualities
Author(s) Barnard Timothy
Abstract: Gary Schneider is one of a growing number of artists taking up the theme of genetics in portrait photography.¹ His
Genetic Self-Portrait (1997–98) has been shown at the National Gallery of Canada as part of an exhibition of artists’ portraits.² In this chapter, I attempt to show how this portrait destabilizes its genre and how it illustrates some of the questions raised by genetic identity, keeping in mind that any portrait is a representation of individuality and that the means of this representation have changed in the movement from painting to photography.³
Introduction from:
Precarious Visualities
Abstract: In an essay (translated here for the first time in English) that has been pivotal to the understanding of the history of electronic arts, Raymond Bellour shows how video art’s specific contribution to the realm of moving images lies in its unique deployment of the self-portrait. With video, argues Bellour, the image becomes a site of representation and interpellation of the self – but a self whose identity is more a question or an open-ended project than a definition or a clear determination. The relevance of this text to precarious visuality is indisputable: it discloses a visual writing of the “I”
Introduction from:
Precarious Visualities
Abstract: Slavoj Žižek’s chapter confronts Nazi cinema with Hollywood cinema – Veit Harlan’s melodramatic
Opfergang (1944) with Ridley Scott’s Hannibal (2001) – to discuss how they both sustain specific ideological political orders. His underlying question, however, is the following: what type of cinematography enables a critical viewer? Defining the filmic image as a site of deployment of the desire to fulfill primordial fantasies, Žižek is attentive to the ways in which censorship is exercised in both regimes to erase or simply veil this deployment. Crucial here is how the staging of hallucination, when the representation of primordial fantasies is left uncensored, can allow
14 The Descent of the Image from:
Precarious Visualities
Author(s) Ralickas Eduardo
Abstract: What role do painted or sculpted images play in human reproduction? Put this way, the question seems to be concerned more with the history of embryology and reproduction than with the history of art. Yet such an interrogation appears central to Western art and its history if we take into consideration the extent to which theories of art, from the Hellenistic period up to the nineteenth century, have accorded importance to the notion of an “ideal of beauty” capable of guiding the human species to its total perfection – towards its “physical and moral perfection,” as the men of the eighteenth
15 Resemblance and Identification: from:
Precarious Visualities
Author(s) Barnard Timothy
Abstract: Gary Schneider is one of a growing number of artists taking up the theme of genetics in portrait photography.¹ His
Genetic Self-Portrait (1997–98) has been shown at the National Gallery of Canada as part of an exhibition of artists’ portraits.² In this chapter, I attempt to show how this portrait destabilizes its genre and how it illustrates some of the questions raised by genetic identity, keeping in mind that any portrait is a representation of individuality and that the means of this representation have changed in the movement from painting to photography.³
INTRODUCTION. from:
The Vision of the Soul
Abstract: The reflections with which I begin these pages may seem, at moments, to indulge in the barbed and the bitter, and the reader unfamiliar with my subject and with my own work, and otherwise disinclined to assertive denunciation, may be tempted to let the book slip back quietly to the shelf. But what I have to say on the matter of conservatism and culture emerges from my own life experience and comes in answer to questions salient to my own search for self-knowledge as well as to questions of a more obviously public nature regarding the goods of political and
TWO What Is the Western Tradition? from:
The Vision of the Soul
Abstract: To answer this question, I should probably begin by stating an assumption that may no longer be obvious to some readers: there is a recognizable tradition of
EIGHT Art as Intellectual Virtue from:
The Vision of the Soul
Abstract: Jacques Maritain’s
Art and Scholasticism(1920) constitutes one of the French neo-Thomist philosopher’s briefest and most austere works; and yet, belying the more or less serviceable prose and apparent modesty of scope, it is a wide ranging series of interventions on nearly every significant philosophical question of Maritain’s—or any—day. In speaking of beauty, Maritain sought to guide the intellectual life of an entire age. This can make the short treatise and the essays and notes later appended to it difficult reading: one cannot fully appreciate the significance of Maritain’s claims if one does not also sense the positions
11 WHY WAR? from:
In/visible War
Author(s) RUBENSTEIN DIANE
Abstract: On February 19, 2003, shortly before the start of the war in Iraq and immediately following mass antiwar demonstrations the prior weekend, French psychoanalyst René Major organized an impromptu roundtable discussion between Jacques Derrida and Jean Baudrillard concerning the likelihood and stakes of future hostilities in the Gulf¹ (fig. 11.1). The debate was structured around a series of questions, formulated by René Major, to serve as an introduction to each author’s thought concerning war and its representation.² Would a war take place (
avoir lieu)? What would such a taking place consist of in light of “live” television coverage? Was war
12 WAR IN THE TWENTY-FIRST CENTURY: from:
In/visible War
Author(s) DER DERIAN JAMES
Abstract: The pair of messages triggered more than a few questions about wars visible and
1 The Emergence of Constructive Theology from:
Constructing Constructive Theology
Abstract: The very earliest mentions of “constructive theology” appear in unlikely places and earlier than one might expect. In 1902 a book titled
Contentio Veritatis: Essays in Constructive Theologywas published, written by “six Oxford tutors,” H. Rashdall, W.R. Inge, H.L. Wild, C.F. Burney, W.C. Allen, and A.J. Carlyle. This is the only early mention of “constructive theology” outside the United States, but it’s important because it’s the first apparently anywhere.Contentio Veritatis, so early on, sets the tone for what constructive theology in some ways still tends to be, and introduces a key question, the relationship between liberal theology¹ and
1 The Emergence of Constructive Theology from:
Constructing Constructive Theology
Abstract: The very earliest mentions of “constructive theology” appear in unlikely places and earlier than one might expect. In 1902 a book titled
Contentio Veritatis: Essays in Constructive Theologywas published, written by “six Oxford tutors,” H. Rashdall, W.R. Inge, H.L. Wild, C.F. Burney, W.C. Allen, and A.J. Carlyle. This is the only early mention of “constructive theology” outside the United States, but it’s important because it’s the first apparently anywhere.Contentio Veritatis, so early on, sets the tone for what constructive theology in some ways still tends to be, and introduces a key question, the relationship between liberal theology¹ and
CHAPTER 4 The Scandal of Consent from:
The Priority of Injustice
Abstract: The previous chapter raised the question of how the concept of the political should be interpreted in theories of democracy. One key difference of interpretation is captured in Hannah Pitkin’s distinction between the idealist and realist dimensions of political life and also in Oliver Marchart’s distinction between associative and dissociative concepts of the political. The distinction at stake is not simply one between more consensual or more agonistic perspectives. It is, rather, a distinction that turns on different ways of understanding the dynamics of conflict and discord. Understood in this way, the difference of interpretation is closely related to another
CHAPTER 7 Subjects of Domination from:
The Priority of Injustice
Abstract: In the previous chapter, I argued that debates about cosmopolitanism, environmental issues, global poverty, and transnational migration have helped to draw into view the norm of all-affectedness as the central reference point for thinking about democratic legitimacy. It is easy enough to think that the principle of all affected interests exhausts the question of
whoshould constitute the democratic polity. But the principle of affectedness also relates to questions of effective agency, that is, to the capacity to do things. It refers to thehowof democracy as well the identity of who is affected. The translation of the all
CONCLUSION from:
The Priority of Injustice
Abstract: I have sought in this book to trace divergent ways of conceptualizing the sources of transformative political action in radical thought. In so doing, I have tried to draw into view how radical theorists’ interest in democracy is not simply driven by a concern with substantive or procedural questions of governance, participation, resistance, or rule. Democracy arises in a broad range of Left theory as a worry about the status, the legitimacy even, of the vocation of critique itself. What is at stake in assessing different theories is not simply whether they successfully identify the possibility of social transformation, perhaps
6 RECEDING INTO THE DISTANCE: from:
Textual Silence
Abstract: Holocaust fiction written by authors who are themselves distanced from the authority of survivor testimony and its inheritance lead readers to question the very value and meaning of the term “Holocaust literature.”¹ In his defense of Holocaust fiction more generally, Lawrence Langer notes that its significance can be found in “its ability to evoke the atmosphere of monstrous fantasy that strikes any student of the Holocaust, and simultaneously to suggest the exact details of the experience in a way that forces the reader to fuse and reassess the importance of both. The result is exempted from the claims of literal
INTRODUCTION. from:
Divination and Human Nature
Abstract: From all corners of the ancient Mediterranean, people that had run up against the limits of their own knowledge brought their remaining questions to a frail, illiterate woman housed in a massive stone temple at Delphi. She was Apollo’s human embodiment on earth and the most revered source of wisdom in the classical world. As they prepared for their consultation with the mysterious Pythia, seekers would have read an enigmatic, deceptively simple two-word sentence cut into the temple wall, “Know yourself.”¹ No one could remember where the saying came from or what exactly it was supposed to mean, but this
CHAPTER 4 Iamblichus on Divine Divination and Human Intuition from:
Divination and Human Nature
Abstract: One may enter the world of the Neoplatonists expecting that traditional divinatory thinking will find fertile ground. This ancient school, after all, advanced ideas on union with the divine, spiritual ascent through contemplative
askêsis, and the practice of theurgy. But the expectation is not exactly met. It is something of a enigma, which the prior work allows us to understand better. The most serious Neoplatonic thinker on the question, Iamblichus, will advance restrained views toward traditional divination, and will even be ready to toss aside the whole practice. He expresses these nuances while vigorously embracing a newly configured notion of
4 “The Power to Enchant That Comes from Disillusion”: from:
Restless Secularism
Abstract: Wallace Stevens makes an anonymous appearance in W. H. Auden’s “In Praise of Limestone” (1947). The limestone landscape, the speaker says, “calls into question”
Conclusion: from:
Restless Secularism
Abstract: Auden’s poetry shows that the religious and the secular do not have to be at loggerheads. Stevens wanted to write “the great poem of the earth” to rival “ the great poems of heaven and hell”
(CP, 730); “religious” for him was synonymous with “otherworldly,” and he thought that a secular poetry could finally engage an earth no longer conceived as a spiritual way station. But the later Auden is unquestionably a poet of the earth. He did not, after converting to Christianity, turn to writing devotional or mystical poetry that strained toward transcendence. He became, rather, more thoroughly a
4 “The Power to Enchant That Comes from Disillusion”: from:
Restless Secularism
Abstract: Wallace Stevens makes an anonymous appearance in W. H. Auden’s “In Praise of Limestone” (1947). The limestone landscape, the speaker says, “calls into question”
Conclusion: from:
Restless Secularism
Abstract: Auden’s poetry shows that the religious and the secular do not have to be at loggerheads. Stevens wanted to write “the great poem of the earth” to rival “ the great poems of heaven and hell”
(CP, 730); “religious” for him was synonymous with “otherworldly,” and he thought that a secular poetry could finally engage an earth no longer conceived as a spiritual way station. But the later Auden is unquestionably a poet of the earth. He did not, after converting to Christianity, turn to writing devotional or mystical poetry that strained toward transcendence. He became, rather, more thoroughly a
1 True Stories and the Oppressions of History from:
Stories of the Middle Space
Author(s) RUSHDIE SALMAN
Abstract: In “Sugar,” a short story first published in the
New Yorkerin 1987, the British novelist A.S. Byatt engages with questions of storytelling, memory, and truthfulness. Byatt’s narrator, faced with the terminal illness of her father, finds herself considering how family history is transmitted: the ways in which such transmission is affected by the time and place of narration, the state of mind of the narrator, and the purposes of the storytelling itself. Her father has always been a taciturn man, but in his final illness becomes a storyteller, seeming to want to fill in gaps and set records straight
1 True Stories and the Oppressions of History from:
Stories of the Middle Space
Author(s) RUSHDIE SALMAN
Abstract: In “Sugar,” a short story first published in the
New Yorkerin 1987, the British novelist A.S. Byatt engages with questions of storytelling, memory, and truthfulness. Byatt’s narrator, faced with the terminal illness of her father, finds herself considering how family history is transmitted: the ways in which such transmission is affected by the time and place of narration, the state of mind of the narrator, and the purposes of the storytelling itself. Her father has always been a taciturn man, but in his final illness becomes a storyteller, seeming to want to fill in gaps and set records straight
1 True Stories and the Oppressions of History from:
Stories of the Middle Space
Author(s) RUSHDIE SALMAN
Abstract: In “Sugar,” a short story first published in the
New Yorkerin 1987, the British novelist A.S. Byatt engages with questions of storytelling, memory, and truthfulness. Byatt’s narrator, faced with the terminal illness of her father, finds herself considering how family history is transmitted: the ways in which such transmission is affected by the time and place of narration, the state of mind of the narrator, and the purposes of the storytelling itself. Her father has always been a taciturn man, but in his final illness becomes a storyteller, seeming to want to fill in gaps and set records straight
1 True Stories and the Oppressions of History from:
Stories of the Middle Space
Author(s) RUSHDIE SALMAN
Abstract: In “Sugar,” a short story first published in the
New Yorkerin 1987, the British novelist A.S. Byatt engages with questions of storytelling, memory, and truthfulness. Byatt’s narrator, faced with the terminal illness of her father, finds herself considering how family history is transmitted: the ways in which such transmission is affected by the time and place of narration, the state of mind of the narrator, and the purposes of the storytelling itself. Her father has always been a taciturn man, but in his final illness becomes a storyteller, seeming to want to fill in gaps and set records straight
1 True Stories and the Oppressions of History from:
Stories of the Middle Space
Author(s) RUSHDIE SALMAN
Abstract: In “Sugar,” a short story first published in the
New Yorkerin 1987, the British novelist A.S. Byatt engages with questions of storytelling, memory, and truthfulness. Byatt’s narrator, faced with the terminal illness of her father, finds herself considering how family history is transmitted: the ways in which such transmission is affected by the time and place of narration, the state of mind of the narrator, and the purposes of the storytelling itself. Her father has always been a taciturn man, but in his final illness becomes a storyteller, seeming to want to fill in gaps and set records straight
The Meaning of Old Age: from:
A World Growing Old
Author(s) Moody Harry R.
Abstract: Does old age have any meaning? Does the prolongation of life really amount to a benefit either for individuals or for society? Or on the contrary have recent gains in human life expectancy been instead a prolongation of decrepitude, frailty, and a meaningless existence? No topic seems less promising for productive public debate than a discussion about the “meaning of life.” Talk about “meaning” is notoriously difficult and divisive. Yet without confronting questions about the meaning of old age, we risk impoverishing public discussion of choices that we all must face.
Family Caregiving for the Elderly: from:
A World Growing Old
Author(s) Topinková Eva
Abstract: The question of filial obligation is an ancient one, and every society and even generation creates its own ideal of the biblical “Honor thy father and mother.” Care for old members of the family was always a moral norm in European culture. It came out of the Judeo-Christian moral premise that it is human and moral to care for the old and helpless in the family and in the whole society and that the young and able have responsibility for those who cannot care for themselves. Relationships in the family based on intimacy and mutuality should be fulfilled with mutual
Book Title: The Goals of Medicine-The Forgotten Issues in Health Care Reform
Publisher: Georgetown University Press
Author(s): Callahan Daniel
Abstract: Debates over health care have focused for so long on economics that the proper goals for medicine seem to be taken for granted; yet problems in health care stem as much from a lack of agreement about the goals and priorities of medicine as from the way systems function. This book asks basic questions about the purposes and ends of medicine and shows that the answers have practical implications for future health care delivery, medical research, and the education of medical students.
Link: http://www.jstor.org/stable/j.ctt1qd8zdh
The Goals of Medicine: from:
The Goals of Medicine
Abstract: This is a report of a project that examined the goals of medicine in light of its contemporary possibilities and problems. Where has medicine been, where ought it to be going, and what should its future priorities be? These are important and difficult questions. An international group worked on them four years, and this report is the result of its efforts. While there is by no means total agreement among those who developed it on every item in the report, what follows represents a general consensus. We struggled to define the issues, and then to see if we could come
Rethinking DoctorThink: from:
The Goals of Medicine
Author(s) Fox Ellen
Abstract: On a fundamental level, the goals of medical education are necessarily derivative of the goals of medicine. Although overall, education is certainly a worthy end in its own right, the quintessential purpose of medical education is to provide society with professionals to fill a vital social need. Therefore, medical education’s specific goals depend entirely on a prior question: What sort of medical practitioners should our society aim to produce?
Conjectures on Conjunctures and Other Matters: from:
Redescribing the Gospel of Mark
Author(s) Smith Jonathan Z.
Abstract: Fieldwork, the distinctive procedural hallmark of the anthropological enterprise, became an unquestioned professional requirement during the decades of sociocultural anthropology’s “classical period,” roughly 1925 to 1960. for our purposes, the major consequence of this is a presentism characteristic of much ethnographic reporting: the society as observed at the time of the fieldworker’s interaction with it. While this presentism raises large conceptual questions,¹ its practical result with respect to theory was a strong bias against the historical in dominant approaches, whether the latter was functionalism or structuralism (to name but two, all but opposite options). in addition to reflecting contemporary practice,
Conjectures on Conjunctures and Other Matters: from:
Redescribing the Gospel of Mark
Author(s) Smith Jonathan Z.
Abstract: Fieldwork, the distinctive procedural hallmark of the anthropological enterprise, became an unquestioned professional requirement during the decades of sociocultural anthropology’s “classical period,” roughly 1925 to 1960. for our purposes, the major consequence of this is a presentism characteristic of much ethnographic reporting: the society as observed at the time of the fieldworker’s interaction with it. While this presentism raises large conceptual questions,¹ its practical result with respect to theory was a strong bias against the historical in dominant approaches, whether the latter was functionalism or structuralism (to name but two, all but opposite options). in addition to reflecting contemporary practice,
Friendship as an Ideal for the Patient-Physician Relationship: from:
The Health Care Professional as Friend and Healer
Author(s) Davis F. Daniel
Abstract: The title of this collection is rich in possibilities for ethical analysis and reflection. It projects two different ideals of the health care professional: as a healer and as a friend to the patient. I have interpreted the title of this volume as a provocative challenge to explore and assess the cogency of these ideals—particularly the latter. Thus, focusing on the physician and the profession of medicine, I address two interrelated questions. First, is friendship a viable ideal for the patient-physician relationship? Second, does “being a friend to the patient” provide medical students with an appropriate ideal for their
Doctoring and the (Neglected) Virtue of Self-Forgiveness from:
The Health Care Professional as Friend and Healer
Author(s) Blustein Jeffrey
Abstract: Self-forgiveness has received little attention in the philosophical literature on moral psychology. Few papers are devoted to the subject,¹ and most discussions of forgiveness do not mention it at all. Others take it up, but only within the context of a discussion of interpersonal forgiveness and not as a topic in its own right.² In these papers, the interpersonal cases are taken to be the paradigm cases; against this backdrop, the authors raise the question of whether we can properly speak of self-forgiveness at all.
Reproductive Technologies: from:
The Health Care Professional as Friend and Healer
Author(s) McCormick Richard A.
Abstract: The birth of Louise Brown on July 25, 1978, in Oldham, England, was greeted with enormous fanfare. She was the first baby born from
in vitrofertilization (IVF) and embryo transfer (ET), the crowning work of the late Patrick Steptoe and Robert Edwards. The fanfare included questions, accusations, expressions of fears and doubts, warnings, hopes, and joyful congratulations (including that of Pope John Paul I)—in short, just about every human reaction that greets a medical breakthrough that touches human life. People wondered whether Louise would suffer the effects of being a medical freak. They expressed misgivings about the embryos
The Search for the Meaning of the Human Body from:
The Health Care Professional as Friend and Healer
Author(s) Kissell Judith Lee
Abstract: Emerging biotechnology is producing a genre of cases that question, in an unprecedented way, the ethical meaning and significance of the human body in the practice of medicine. These cases span clinical practice and research, laboratory experimentation and public policy. Examples include the cultivation of human embryonic stem cells for various research purposes, including the generation of substitute body tissues and organs; l the selling of human tissue by not-for-profit research institutions to for-profit health product and pharmaceutical companies; the use of bone from a hip replacement for dental procedures; the accessing, for experimental purposes, of stored pathology specimens;² the
Healing the Dying: from:
The Health Care Professional as Friend and Healer
Author(s) Sulmasy Daniel P.
Abstract: In the final analysis, every dying person who retains the capacity to hear and to understand the call of death faces two important sets of questions: questions of
valueand questions ofmeaning.Whether the dying individual addresses or ignores these questions is totally up to the individual in his or her own freedom. The fact that some persons freely choose to ignore these questions does not vitiate their importance. Even if all persons freely chose to ignore these questions, they would remain important. Regardless of whether people confront these questions, they always present themselves as obvious questions for the
The Role of Reason, Emotion, and Aesthetics in Making Ethical Judgments from:
The Health Care Professional as Friend and Healer
Author(s) Loewy Erich H.
Abstract: Medicine must wear a human face and make human judgments. Indeed, the question of how judgments are made is tacitly present throughout any work on philosophy of medicine in clinical medical education or, more recently, bioethics. To be a sentient being is to make judgments; to be a physician or medical educator is to make judgments that may critically affect many others. In this essay, I examine the role of various components of judging and the process by which judgments are made.
Epilogue: from:
Cather Studies, Volume 11
Author(s) STOUT JANIS
Abstract: Anyone who works on Cather knows what a difference it makes to have or not to have the letters. Years of difficult access and the need to paraphrase, or to read only in someone else’s paraphrases, approximate at best, fastened our eyes toward a hoped-for future when the letters themselves, or at least some of them, would be readily accessible in print. Even so, the question posed here—What difference do letters make?—seems worth thinking about, both in a general way and in ways that pertain specifically to
The Selected Letters of Willa Cather.
Book Title: Early Jewish Writings- Publisher: SBL Press
Author(s): Wacker Marie-Theres
Abstract: An International team of contributors from Europe and North AmericaA breadth of materials covered, including many lesser-known early Jewish writingsFocus is on a gendered perspective and gender specific questions
Link: http://www.jstor.org/stable/j.ctt1qv5r30
Between Social Context and Individual Ideology: from:
Early Jewish Writings
Author(s) Niehoff Maren R.
Abstract: Scholars with a feminist awareness have often been intrigued by Philo of Alexandria, who stands at one of the most important watersheds of Western civilization, namely, at the juncture between Judaism and Hellenism in the first century CE, just before Christianity emerged and adopted many of his ideas. Philo’s views of women have regularly been seen as uniformly negative. The only open question has pertained to the origin of his views, whether they derived from Jewish or Greek sources.¹ In this context an important factor has regularly been overlooked, namely, Philo’s dramatic intellectual development as a result of his visit
EIGHT OVERVIEW AND CONTEXTS from:
Identity and Control
Author(s) Corona Victor
Abstract: How does the approach of this book differ from existing analyses of social process? I start this overview with that question. Then I develop how contexts and contextualizing are central to all the previous chapters. Following that, I sketch the gist of each of the chapters, and point to some alternative angles, after which I return to linguistics, as in the prologue. The central third of this overview deals with operationalizing my approach through explicit modeling. The chapter ends with two sections of further musings about context.
“Single Sisters” and Occupations: from:
Mothering Mennonite
Author(s) NAKA TOMOMI
Abstract: “How old are you?” “Are you married?” “Do you have children?” These are the questions I was often asked when I first visited conservative Mennonite families in Lancaster County, Pennsylvania in July 1999. At the time, I was a graduate student at a Japanese university researching tourism in Lancaster. I was a little perplexed in hearing the same questions over and over again, but I explained that I was in my mid-twenties, single without children, and had no relatives in the United States. I answered their questions as accurately as I could, but in part because of my limited English,
Book Title: Natal Signs-Cultural Representations of Pregnancy, Birth and Parenting
Publisher: Demeter Press
Author(s): BURTON NADYA
Abstract: Natal Signs: Cultural Representations of Pregnancy, Birth and Parenting explores some of the ways in which reproductive experiences are taken up in the rich arena of cultural production. The chapters in this collection pose questions, unsettle assumptions, and generate broad imaginative spaces for thinking about representation of pregnancy, birth, and parenting. They demonstrate the ways in which practices of consuming and using representations carry within them the productive forces of creation. Bringing together an eclectic and vibrant range of perspectives, this collection offers readers the possibility to rethink and reimagine the diverse meanings and practices of representations of these significant life events. Engaging theoretical reflection and creative image making, the contributors explore a broad range of cultural signs with a focus on challenging authoritative representations in a manner that seeks to reveal rather than conceal the insistently problematic and contestable nature of image culture. Natal Signs gathers an exciting set of critically engaged voices to reflect on some of life’s most meaningful moments in ways that affirm natality as the renewed promise of possibility.Natal Signs: Cultural Representations of Pregnancy, Birth and Parenting explores some of the ways in which reproductive experiences are taken up in the rich arena of cultural production. The chapters in this collection pose questions, unsettle assumptions, and generate broad imaginative spaces for thinking about representation of pregnancy, birth, and parenting. They demonstrate the ways in which practices of consuming and using representations carry within them the productive forces of creation. Bringing together an eclectic and vibrant range of perspectives, this collection offers readers the possibility to rethink and reimagine the diverse meanings and practices of representations of these significant life events. Engaging theoretical reflection and creative image making, the contributors explore a broad range of cultural signs with a focus on challenging authoritative representations in a manner that seeks to reveal rather than conceal the insistently problematic and contestable nature of image culture. Natal Signs gathers an exciting set of critically engaged voices to reflect on some of life’s most meaningful moments in ways that affirm natality as the renewed promise of possibility.
Link: http://www.jstor.org/stable/j.ctt1rrd8tc
That Fat Man is Giving Birth: from:
Natal Signs
Author(s) SURKAN K. J.
Abstract: “Did you always want to be pregnant?” The social worker peered across the room at the two of us, but the question is directed to me, since I am the patient. My partner and I are sitting in an office in a prestigious urban teaching hospital, on a floor dedicated to reproductive medicine. On any given day in this location, scores of women emerge from the elevator, sit in waiting rooms, have vital signs checked, undergo blood tests, ultrasounds, and internal exams, and consult with doctors, nurses, social workers, and patient coordinators—all in the attempt to have a baby.
11. Alien versus Terminator: from:
Screening Motherhood in Contemporary World Cinema
Author(s) JOHNSTONE RACHAEL
Abstract: Science fiction provides a unique opportunity to engage with and rethink ideals of motherhood through its presentation of futuristic and parallel universes as rational alternatives to known reality.¹ As a genre, science fiction questions social norms and breaks down barriers, including sex, race, and class without significant cultural backlash; indeed, the
Star Trekseries was responsible for the first interracial kiss on television. By distorting norms and expectations through the creation of new worlds, and through the inclusion of non-human entities, the genre has reconceptualized stereotypes of ideal motherhood in innovative ways. Often, the portrayal of motherhood is neither a
17. The “New” Indian Mothers in Popular Bollywood Films from:
Screening Motherhood in Contemporary World Cinema
Author(s) AYOB ASMA
Abstract: Contemporary bollywood filmmakers are increasingly questioning the links between the depiction of women, patriarchy, and national discourses that were considered normative in the early 1900s. The representation of mother figures in popular Bollywood films¹ has changed considerably over the years. This paper explores the representations of “ diasporic” mother figures as portrayed in popular films post-1990 and takes into consideration the effects of feminist consciousness, which, in turn, has been fuelled by globalization. Indian diaspora audiences are increasingly engaging in processes of identification with the themes of Bollywood films. As Gokulsing and Dissanayake rightfully note, diasporic Bollywood films promote modernization,
2. What, Where? from:
Literature Against Criticism
Abstract: A few remarks on textual selection, then. To continue a theme from the preceding discussion of scientism and
On Beauty, a central anxiety for academic literary studies in the contemporary era of scientific dominance pertains to the extent to which groupings, taxonomies, and classifications are methodologically derived and how far they help us to understand literary production. How sound are our methods of textual selection? Are there a set of scientific methods that could aid us in the selection of texts? These questions are important because, regardless of the fact that many defences of the humanities resist the language of
Book Title: Philosophical criminology- Publisher: Policy Press
Author(s): Millie Andrew
Abstract: This accessible book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Using examples from a range of countries, it provides a platform for engaging with important topical issues.Philosophical criminology asks big questions about how we get on with one another and what happens when we do not. This accessible book in the New Horizons in Criminology series is the first to foreground this growing area. The book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Building on the author’s theoretical and empirical research, the book considers the boundaries of criminology and the scope for greater exchange between criminology and philosophy. The book is illustrated using examples from a range of countries, and provides a platform for engaging with important topical issues using philosophical and theoretical insights.
Link: http://www.jstor.org/stable/j.ctt1t890xp
ONE A philosophical criminology from:
Philosophical criminology
Abstract: This is a book about philosophy and criminology. There will be criminologists who question the need for closer engagement with philosophy and, likewise, philosophers who do not see a great deal of benefit from associating with criminology. My argument here is that philosophy is essential to criminology as philosophers have for centuries been asking questions concerning how we get on with one another – and what happens when we do not – that have direct bearing on criminological concerns. Philosophers might also gain from engagement with criminology and greater exposure to the messy and dirty ‘real world’. For some the subject of
TWO Value judgements from:
Philosophical criminology
Abstract: ... one would have to assume, as some apparently do, that it is indeed possible to do research that is uncontaminated by personal and political sympathies. I propose to argue that it is not possible and, therefore, that the question is not whether we should take sides, since we
Book Title: Philosophical criminology- Publisher: Policy Press
Author(s): Millie Andrew
Abstract: This accessible book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Using examples from a range of countries, it provides a platform for engaging with important topical issues.Philosophical criminology asks big questions about how we get on with one another and what happens when we do not. This accessible book in the New Horizons in Criminology series is the first to foreground this growing area. The book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Building on the author’s theoretical and empirical research, the book considers the boundaries of criminology and the scope for greater exchange between criminology and philosophy. The book is illustrated using examples from a range of countries, and provides a platform for engaging with important topical issues using philosophical and theoretical insights.
Link: http://www.jstor.org/stable/j.ctt1t890xp
ONE A philosophical criminology from:
Philosophical criminology
Abstract: This is a book about philosophy and criminology. There will be criminologists who question the need for closer engagement with philosophy and, likewise, philosophers who do not see a great deal of benefit from associating with criminology. My argument here is that philosophy is essential to criminology as philosophers have for centuries been asking questions concerning how we get on with one another – and what happens when we do not – that have direct bearing on criminological concerns. Philosophers might also gain from engagement with criminology and greater exposure to the messy and dirty ‘real world’. For some the subject of
TWO Value judgements from:
Philosophical criminology
Abstract: ... one would have to assume, as some apparently do, that it is indeed possible to do research that is uncontaminated by personal and political sympathies. I propose to argue that it is not possible and, therefore, that the question is not whether we should take sides, since we
Book Title: Philosophical criminology- Publisher: Policy Press
Author(s): Millie Andrew
Abstract: This accessible book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Using examples from a range of countries, it provides a platform for engaging with important topical issues.Philosophical criminology asks big questions about how we get on with one another and what happens when we do not. This accessible book in the New Horizons in Criminology series is the first to foreground this growing area. The book is structured around six philosophical ideas concerning our relations with others: values, morality, aesthetics, order, rules and respect. Building on the author’s theoretical and empirical research, the book considers the boundaries of criminology and the scope for greater exchange between criminology and philosophy. The book is illustrated using examples from a range of countries, and provides a platform for engaging with important topical issues using philosophical and theoretical insights.
Link: http://www.jstor.org/stable/j.ctt1t890xp
ONE A philosophical criminology from:
Philosophical criminology
Abstract: This is a book about philosophy and criminology. There will be criminologists who question the need for closer engagement with philosophy and, likewise, philosophers who do not see a great deal of benefit from associating with criminology. My argument here is that philosophy is essential to criminology as philosophers have for centuries been asking questions concerning how we get on with one another – and what happens when we do not – that have direct bearing on criminological concerns. Philosophers might also gain from engagement with criminology and greater exposure to the messy and dirty ‘real world’. For some the subject of
TWO Value judgements from:
Philosophical criminology
Abstract: ... one would have to assume, as some apparently do, that it is indeed possible to do research that is uncontaminated by personal and political sympathies. I propose to argue that it is not possible and, therefore, that the question is not whether we should take sides, since we
Book Title: Researching the lifecourse-Critical reflections from the social sciences
Publisher: Policy Press
Author(s): Hardill Irene
Abstract: Researching the Lifecourse features methods linking time, space and mobilities and provides practitioners with practical detail in each chapter. It covers the full lifecourse and includes innovative methods and case study examples from different European and North American contexts.The lifecourse perspective continues to be an important subject in the social sciences. Researching the Lifecourse offers a distinctive approach in that it truly covers the lifecourse (childhood, adulthood and older age), focusing on innovative methods and case study examples from a variety of European and North American contexts. This original approach connects theory and practice from across the social sciences by situating methodology and research design within relevant conceptual frameworks. This diverse collection features methods that are linked to questions of time, space and mobilities while providing practitioners with practical detail in each chapter.
Link: http://www.jstor.org/stable/j.ctt1t89635
Book Title: Researching the lifecourse-Critical reflections from the social sciences
Publisher: Policy Press
Author(s): Hardill Irene
Abstract: Researching the Lifecourse features methods linking time, space and mobilities and provides practitioners with practical detail in each chapter. It covers the full lifecourse and includes innovative methods and case study examples from different European and North American contexts.The lifecourse perspective continues to be an important subject in the social sciences. Researching the Lifecourse offers a distinctive approach in that it truly covers the lifecourse (childhood, adulthood and older age), focusing on innovative methods and case study examples from a variety of European and North American contexts. This original approach connects theory and practice from across the social sciences by situating methodology and research design within relevant conceptual frameworks. This diverse collection features methods that are linked to questions of time, space and mobilities while providing practitioners with practical detail in each chapter.
Link: http://www.jstor.org/stable/j.ctt1t89635
TWO Interrogating personhood from:
Personhood, identity and care in advanced old age
Abstract: The fourth age imaginary embodies fears of dependency, frailty and the gradual loss of our sense of agency, identity and our status as persons. This fear, particularly as it is represented in the fear of ‘losing one’s mind’ or of developing Alzheimer’s, brings to the fore questions of agency, identity and personhood. When we first wrote about the fourth age, we described it as ‘ageing without agency’ (Gilleard and Higgs, 2010), treating mental decline as a decline in ‘agency’. By so doing we wanted to acknowledge how closely allied fears are of an unwanted old age with fears of losing
TWO Interrogating personhood from:
Personhood, identity and care in advanced old age
Abstract: The fourth age imaginary embodies fears of dependency, frailty and the gradual loss of our sense of agency, identity and our status as persons. This fear, particularly as it is represented in the fear of ‘losing one’s mind’ or of developing Alzheimer’s, brings to the fore questions of agency, identity and personhood. When we first wrote about the fourth age, we described it as ‘ageing without agency’ (Gilleard and Higgs, 2010), treating mental decline as a decline in ‘agency’. By so doing we wanted to acknowledge how closely allied fears are of an unwanted old age with fears of losing
Book Title: Biography and social exclusion in Europe-Experiences and life journeys
Publisher: Policy Press
Author(s): Torrabadella Laura
Abstract: Throughout Europe, standardised approaches to social policy and practice are being radically questioned and modified. Beginning from the narrative detail of individual lives, this book re-thinks welfare predicaments, emphasising gender, generation, ethnic and class implications of economic and social deregulation.Based on 250 life-story interviews in seven European Union countries, Biography and social exclusion in Europe: analyses personal struggles against social exclusion to illuminate local milieus and changing welfare regimes and contexts; points to challenging new agendas for European politics and welfare, beyond the rhetoric of communitarianism and the New Deal; vividly illustrates the lived experience and environmental complexity working for and against structural processes of social exclusion; refashions the interpretive tradition as a teaching and research tool linking macro and micro realities. · · Students, academic teachers and professional trainers, practitioners, politicians, policy makers and researchers in applied and comparative welfare fields will all benefit from reading this book.
Link: http://www.jstor.org/stable/j.ctt1t8982m
THIRTEEN Second-generation transcultural lives from:
Biography and social exclusion in Europe
Author(s) Chamberlayne Prue
Abstract: This piece of narrative may well evoke memories – and many questions – for you as a reader. What has been the impact on Djamillah’s life and identity of that ‘misrecognition’ of her brown skin as ‘dirty’? How did this event affect the children doing the excluding, and the teacher standing by? How widespread were such experiences in the 1970s, in Britain and in other countries, and for Black, Asian and Arab immigrants? How do schools tackle such incidents? In what ways does racialised social exclusion differ from other kinds of everyday social prejudice?
FIFTEEN Conclusions: from:
Biography and social exclusion in Europe
Author(s) Chamberlayne Prue
Abstract: This volume’s introduction asked how we can come to understand the complex and rapidly changing societies of today, and what such new understanding implies for social policy. Now, from the thick texture of the case studies, we can draw together some more general conclusions concerning emergent gender, class, intercultural and intergenerational relations. We can ask more grounded questions:
SIX The social subject in biographical interpretive methods: from:
Biographical methods and professional practice
Author(s) Cooper Andrew
Abstract: This chapter asks questions about the conceptualisation of the ontology of the social subject that informs biographical methods of research. Arguing from a psychoanalytically informed view of the subject, I suggest that emotionality and creativity as it derives from our capacity to dream (or what Freud referred to as primary process thinking), and our hesitant and uncertain development as subjects out of infantile states of near complete inarticulacy, are all necessary dimensions of a fully developed concept of what it is to be a subject.
SIXTEEN ‘It’s in the way that you use it’: from:
Biographical methods and professional practice
Author(s) Kyllönen Riitta
Abstract: How do social workers use biographies in designing social welfare intervention? How can biographies be useful in analyses of the ideological dimensions of welfare practices? These are questions that I will elucidate in this chapter. My discussion is based on a study that I conducted of how Venetian social welfare services interpret their lone mother recipients’ needs and respond to them¹. First, I locate social welfare services in the feminine subsystem of welfare programmes and discuss how the feminine subtext defines the status of its beneficiaries. I then go on to delineate the analytical framework adopted to examine discursive and
EIGHTEEN In quest of teachers’ professional identity: from:
Biographical methods and professional practice
Author(s) Chanfrault-Duchet Marie-Françoise
Abstract: Applying the methodological tool of the life story, this chapter addresses the issue of the professional identity of teachers of French in secondary schools in France. I will explain this specific choice of issue and method by answering the reader’s usual question, ‘What position does the author speak from?’. This requires some background information on my own professional and intellectual development both as a researcher and academic.
SIX Developing a neighbourhood plan: from:
Localism and neighbourhood planning
Author(s) Ludwig Carol
Abstract: This chapter provides empirical data from two of the earliest neighbourhood planning pathfinders in England: Upper Eden in rural Cumbria and North Shields on the Tyneside coast. It critically explores how each neighbourhood navigated the plan-making process and provides first-hand insights into the challenges faced by the first wave of pathfinder neighbourhoods to embark on the neighbourhood planning process. The unfolding experiences of the two areas reveal some important questions about the impact of the initial lack of clear policy guidance about neighbourhood planning, whether communities have the capacity to develop robust neighbourhood plans without the direct assistance of professional
Book Title: Zhou Zuoren and an Alternative Chinese Response to Modernity- Publisher: Harvard University Asia Center
Author(s): Daruvala Susan
Abstract: This book explores the issues of nation and modernity in China by focusing on the work of Zhou Zuoren (1885-1967), one of the most controversial of modern Chinese intellectuals and brother of the writer Lu Xun. Zhou was radically at odds with many of his contemporaries and opposed their nation-building and modernization projects. Through his literary and aesthetic practice as an essayist, Zhou espoused a way of constructing the individual and affirming the individual’s importance in opposition to the normative national subject of most May Fourth reformers. Zhou’s work presents an alternative vision of the nation and questions the monolithic claims of modernity by promoting traditional aesthetic categories, the locality rather than the nation, and a literary history that values openness and individualism.
Link: http://www.jstor.org/stable/j.ctt1tfj8w7
CHAPTER I The Qing Empire in Eurasian Time and Space: from:
The Qing Formation in World-Historical Time
Author(s) Perdue Peter C.
Abstract: How can we place the first century of the Qing dynasty in worldhistorical time? Earlier generations of historians could not even conceive of this question. For Hegel and Marx, China until the nineteenth century was the land of eternal stagnation, embalmed in an airless coffin, never an active participant in the formation of the only progressive civilization, that of the West. Later historians, supporting nationalist and modernization movements, altered the vision slightly to include “change within tradition,” but they still cut off nearly all of imperial China’s history from the modern world. Today, no one can ignore the spectacular rise
CHAPTER I The Qing Empire in Eurasian Time and Space: from:
The Qing Formation in World-Historical Time
Author(s) Perdue Peter C.
Abstract: How can we place the first century of the Qing dynasty in worldhistorical time? Earlier generations of historians could not even conceive of this question. For Hegel and Marx, China until the nineteenth century was the land of eternal stagnation, embalmed in an airless coffin, never an active participant in the formation of the only progressive civilization, that of the West. Later historians, supporting nationalist and modernization movements, altered the vision slightly to include “change within tradition,” but they still cut off nearly all of imperial China’s history from the modern world. Today, no one can ignore the spectacular rise
TWO Ethnographic Research and the Chinese State from:
Muslim Chinese
Abstract: The complex and diffuse identity of the Hui as outlined in the preceding chapter challenges traditional approaches to ethnicity theory. Anthropology in the past was ill-equipped to address this kind of expansive ethnic identity. Given their widespread distribution and lack of cohesion, one may very rightly question the validity of Hui ethnic identity. The Hui regard themselves as an ethnic group, however, and the Chinese state registers them as an official nationality. The Hui are also beginning to play an increasingly important role in the Chinese state’s domestic affairs and in international ethnopolitics. The Hui thus pose an interesting problem
SIX Ethnic Invention and State Intervention in a Southeastern Lineage from:
Muslim Chinese
Abstract: In February 1940, representatives from the China Muslim National Salvation Society in Beijing came to Quanzhou, Fujian, to interview Ding lineage members who reside in Chendai town, Jinjiang county. In response to a question on his ethnic background, Mr. Ding Deqian answered: “We are Muslims [Huijiao
ren], our ancestors were Muslims.”² It was not until 1979, however, that these Muslims becameminzu, an accepted nationality. After attempting to convince the state for years that they belonged to the Hui nationality, they were eventually accepted. The story of the late recognition of the members of the Ding lineage in Chendai town
Creating Subjectivity in Wu Jianren’s The Sea of Regret from:
Dynastic Crisis and Cultural Innovation
Author(s) Huters Theodore
Abstract: At least since the publication of Jaroslav PrůŠek’ s path breaking work of the 1950s and 196os on the transformation of narrative modes in modern and late traditional Chinese literature, the question of the introduction of new sorts of subjectivity (or what critics now would be more inclined to refer to as “interiority”)¹ into modern Chinese literature has inspired much further analysis.² Průšek’s work was part of his broader effort to ascertain a world trend in literary writing, a tendency that many later critics would label a function of an unacknowledged impulse to establish the universal validity of narrative developments
CHAPTER 8 The Rhetoric and Reality of Learning to Be a Sage Zigong from:
Transmitters and Creators
Abstract: In Part II, we saw that Huang Kan’s exclusivist theory of human nature left little possibility that even the most gifted of Confucius’ disciples might become sages. Given Zhu Xi’s repeated exhortations to his own students to follow the proper sequences in learning to become a sage, was Zhu promoting a method to achieve sagehood rather than simply applying the accommodationist strategy of “expedient means” to encourage his students to develop as far as they could? Zhu Xi’s assessments of three of Confucius’ disciples—Yan Hui, Zengzi, and Zigong—provide the answer to this question. Central to understanding these assessments
CHAPTER 10 Liu Baonan and Han Learning from:
Transmitters and Creators
Abstract: This chapter examines some of the defining features of Liu Baonan’s scholarship and philosophy to show how they inform the interpretations in
Correct Meaning.The central question is whether Liu’s commitment to the methodology of evidential scholarship warrants identifying him as a Han Learning (Hanxue漢學) partisan. Three broad issues are examined: Liu’s assumptions about, and attitudes toward, influential Han scholars of theAnalects(Sima Qian, Wang Su, Kong Anguo, and Zheng Xuan); the question of how narrowly committed Liu was to the authority of Han sources and Han philology; and the role of ethical values (traditionally emphasized by Song
CHAPTER 8 The Rhetoric and Reality of Learning to Be a Sage Zigong from:
Transmitters and Creators
Abstract: In Part II, we saw that Huang Kan’s exclusivist theory of human nature left little possibility that even the most gifted of Confucius’ disciples might become sages. Given Zhu Xi’s repeated exhortations to his own students to follow the proper sequences in learning to become a sage, was Zhu promoting a method to achieve sagehood rather than simply applying the accommodationist strategy of “expedient means” to encourage his students to develop as far as they could? Zhu Xi’s assessments of three of Confucius’ disciples—Yan Hui, Zengzi, and Zigong—provide the answer to this question. Central to understanding these assessments
CHAPTER 10 Liu Baonan and Han Learning from:
Transmitters and Creators
Abstract: This chapter examines some of the defining features of Liu Baonan’s scholarship and philosophy to show how they inform the interpretations in
Correct Meaning.The central question is whether Liu’s commitment to the methodology of evidential scholarship warrants identifying him as a Han Learning (Hanxue漢學) partisan. Three broad issues are examined: Liu’s assumptions about, and attitudes toward, influential Han scholars of theAnalects(Sima Qian, Wang Su, Kong Anguo, and Zheng Xuan); the question of how narrowly committed Liu was to the authority of Han sources and Han philology; and the role of ethical values (traditionally emphasized by Song
5. Faith as Movement in Relation to Fear and Trembling from:
Faith in a Hidden God
Abstract: What is Kierkegaard really attempting to do or say with this text? This question must be posed in relation to larger claims about faith in Kierkegaard’s perspective before the effects of the text upon its readers in relation to their own perception of God can be accurately examined. In light of the complexities of the meaning of Kierkegaardian faith, this chapter demonstrates how
Fear and Trembling’s proclivity for multiple readings both contributes to the text’s anagogical effect and sabotages it.
Book Title: Preaching Must Die!-Troubling Homiletical Theology
Publisher: Fortress Press
Author(s): Myers Jacob D.
Abstract: The real question for homiletics in our increasingly postmodern, post-Christian contexts is not how are we going to prevent preaching from dying, but how are we going to help it die a good death. Preaching was not made to live. At most, preaching is a witness, a sign, a crimson X marking a demolition site. The church has developed sophisticated technologies in modernity to give preaching the semblance of life, belying the truth: preaching was born under a death sentence. It was born to die. Only when preaching embraces its own death is it able to truly live.
Link: http://www.jstor.org/stable/j.ctt1tm7hbc
Conclusion: from:
Preaching Must Die!
Abstract: Even as homiletics lives not for itself, so too its death is not its own. Homiletics must die because preaching must die. That is its lot, its trouble, its troubling—its “mortal coil,” as Hamlet declares. And it is Hamlet who offered the first words of this book. It is he who set us on our course with his famous soliloquy. “To be, or not to be, that is the question.” For homiletics. For preaching.
Book Title: Preaching Must Die!-Troubling Homiletical Theology
Publisher: Fortress Press
Author(s): Myers Jacob D.
Abstract: The real question for homiletics in our increasingly postmodern, post-Christian contexts is not how are we going to prevent preaching from dying, but how are we going to help it die a good death. Preaching was not made to live. At most, preaching is a witness, a sign, a crimson X marking a demolition site. The church has developed sophisticated technologies in modernity to give preaching the semblance of life, belying the truth: preaching was born under a death sentence. It was born to die. Only when preaching embraces its own death is it able to truly live.
Link: http://www.jstor.org/stable/j.ctt1tm7hbc
Conclusion: from:
Preaching Must Die!
Abstract: Even as homiletics lives not for itself, so too its death is not its own. Homiletics must die because preaching must die. That is its lot, its trouble, its troubling—its “mortal coil,” as Hamlet declares. And it is Hamlet who offered the first words of this book. It is he who set us on our course with his famous soliloquy. “To be, or not to be, that is the question.” For homiletics. For preaching.
Book Title: Preaching Must Die!-Troubling Homiletical Theology
Publisher: Fortress Press
Author(s): Myers Jacob D.
Abstract: The real question for homiletics in our increasingly postmodern, post-Christian contexts is not how are we going to prevent preaching from dying, but how are we going to help it die a good death. Preaching was not made to live. At most, preaching is a witness, a sign, a crimson X marking a demolition site. The church has developed sophisticated technologies in modernity to give preaching the semblance of life, belying the truth: preaching was born under a death sentence. It was born to die. Only when preaching embraces its own death is it able to truly live.
Link: http://www.jstor.org/stable/j.ctt1tm7hbc
Conclusion: from:
Preaching Must Die!
Abstract: Even as homiletics lives not for itself, so too its death is not its own. Homiletics must die because preaching must die. That is its lot, its trouble, its troubling—its “mortal coil,” as Hamlet declares. And it is Hamlet who offered the first words of this book. It is he who set us on our course with his famous soliloquy. “To be, or not to be, that is the question.” For homiletics. For preaching.
7. Church and Gender in Germany from:
World Christianity as Public Religion
Author(s) ANDRÉE UTA
Abstract: When I was invited to reflect about church and gender as a contribution from the Global North, I immediately thought about the unequal presence and role of women and men within German Protestant churches. Because of this focus, this will not be a representative reflection of the Global North—which is, in my opinion, a highly questionable term—but an attempt to describe the situation of a very specific reality of a powerful church in a secularized country. As I begin my reflection, I want to note that I find it interesting, as an individual from the Global North, to
Book Title: Engaging the Powers-25th Anniversary Edition
Publisher: Fortress Press
Author(s): WINK WALTER
Abstract: In this brilliant culmination of his seminal Powers Trilogy, now reissued in a twenty-fifth anniversary edition, Walter Wink explores the problem of evil today and how it relates to the New Testament concept of principalities and powers. He asks the question, "How can we oppose evil without creating new evils and being made evil ourselves?"
Link: http://www.jstor.org/stable/j.ctt1tm7j16
Introduction from:
Engaging the Powers
Abstract: One of the most pressing questions facing the world today is, How can we oppose evil without creating new evils and being made evil ourselves?
14. The Acid Test: from:
Engaging the Powers
Abstract: I submit that the ultimate religious question today should no longer be the Reformation’s question, “How can I find
1. The Discourses of Jesus since Form Criticism from:
The Rhetoric of Jesus in the Gospel of Mark
Abstract: In general, the questions twentieth-century Western scholars brought to the discourses of Jesus in the Gospel of Mark were dominated by
6. The Marvel of the Coming Son of Man (Mark 11:27–13:37) from:
The Rhetoric of Jesus in the Gospel of Mark
Abstract: “I will ask you a question, and you answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven or from humans? Answer me.”
Conclusion from:
The Rhetoric of Jesus in the Gospel of Mark
Abstract: The Gospel of Mark (or, for that matter, any text) may be read from different locations. Our attempt has been to enter imaginatively into the world in which the Gospel was composed and to hear its discourses as a first-century audience might have heard them. Twentieth-century historical critics brought questions to Mark that required that the discourses be fragmented to uncover their pre-Markan sources or traditions. Having fragmented the discourses, historical critics were then unable to read them as coherent speech acts. Our reading has sought to hear the discourses themselves, their distinct patterns and strategies, in terms of the
La civil conversazione nella «Bibliothéque bleue» from:
L'Antidoto di Mercurio. La «civil conversazione» tra Rinascimento ed età moderna
Author(s) Dotoli Giovanni
Abstract: Oggi questa collezione si rivela incontestabilmente un patrimonio unico, per le informazioni sull’acculturazione delle masse popolari, la lingua del e per il popolo, la questione femminile, la
SOGGETTIVITÀ. TRA INCLUSIONE ED ESCLUSIONE from:
Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Polidori Fabio
Abstract: Non ci sono dubbi circa il fatto che, oggi più che mai, la posta in gioco di ciò che ancora può andare sotto il nome di ‘umanità’ riguardi la dimensione di una identità, della propria identità, nonchè di una identità del proprio. E identità – parola in cui si condensano non esigue quantità di problemi – significa anche, quasi immediatamente: questione dell’apertura, questione circa la capacità, il rischio, la possibilità di inclusione; insieme, ovviamente, a una sorta di inesorabile vocazione alla esclusione. Le sollecitazioni che in tal senso arrivano da una congiuntura come quella odierna, contraddistinta da una dimensione ‘globalizzata’, oltre a
SOGLIE: from:
Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Fornari Emanuela
Abstract: Il mio contributo reca un titolo impegnativo: Soglie:
umano/dis-umano tra linguaggio e rappresentazione. Cercherò, attraverso alcune notazioni e alcuni spunti che fanno parte di una ricerca tutt’ora in corso, di articolare quella che è per me la posta in gioco implicata da questa breve locuzione, che affianca quattro termini le cui relazioni forse domandano di essere approfondite. Dico subito che si tratterà per me di accostare, attraverso un’angolatura insieme teoretica e genealogica, la questione della differenza: della sua semantica concettuale e della sua messa in opera socio-politica. La differenza, dunque, non solo e non tanto come questione logica o ontologica,
“L’ALTRO ARRIVA SEMPRE, IN TUTTI I MODI...”. INCLUSIONE E OSPITALITÀ: from:
Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Giacomini Bruna
Abstract: 1. Affrontare il tema dell’
humanitaseuropea contemporanea nella prospettiva della comparazione culturale e dell’inclusione sociale significa innanzitutto e preliminarmente ridescrivere la questione dello statuto dell’umano nell’orizzonte delle relazioni. In tale ridescrizione non si tratta di dare all’umano un nuovo contenuto, rintracciandone una nuova, impensata o meno, essenza, ma di mettere piuttosto in evidenza come l’essere in relazione comporti uno svuotamento di quel sè che ha costituito l’asse attorno al quale, in larga parte della tradizione occidentale, l’umano ha cercato le sue definizioni.
HUMANITAS: from:
Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Visentin Mauro
Abstract: Lo spettro delle questioni che il titolo abbraccia e coinvolge è ampio. Troppo ampio per poter essere affrontato con ambizioni di completezza in un intervento estemporaneo. Tuttavia, i due punti interposti tra i quattro temi elencati e il termine latino
humanitas, sembrano voler suggerire che questi temi debbano, qui, essere visti ed esaminati solo in riferimento al concetto che il termine evidenziato denota. Vale a dire, che debbano essere visti ed esaminati come modalità di espressione e declinazione di questo concetto, oppure come aspetti della vita sociale e politica che con questo concetto allacciano, comunque, delle relazioni significative, in vista
REPUBBLICA: from:
Civitas augescens. Includere e comparare nell'Europa di oggi
Author(s) Tuozzolo Claudio
Abstract: 1. In Italia l’interrogativ ‘Repubblica fondata sul lavoro?’ (ossia la questione riguardante la possibilità di conservare l’idea di una società fondata ancora sul valore-lavoro, ossia sul valore-produttività) è divenuto terribilmente attuale all’inizio del 2010.
EDITORS’ INTRODUCTION from:
Historicizing Theories, Identities, and Nations
Author(s) GLEACH FREDERIC W.
Abstract: This is our fourth volume since
Histories of Anthropology Annualreturned from the journals to the book division at the University of Nebraska Press. This may seem nothing but a structural question of production, but there are real distinctions between journals and books that are quite significant to the ways we conceived and continue to produceHoAA. After more than a decade we find ourselves reflecting on the peculiarities of an annual cycle of publication geared to professional colleagues in anthropology and history (broadly defined to include ethnohistory and history of science) and in Native studies and other specific cultural
9 Heritage Gatherers: from:
Historicizing Theories, Identities, and Nations
Author(s) GLINSKII OLGA
Abstract: The decades leading up to the First World War were marked with profound concerns over the identities and loyalties of the peasantry in eastern Europe.¹ Particularly after the revolutions of 1848 swept across Europe, the looming question of uncertain allegiances of the peasant masses came to be one of the most pressing issues for the pre–World War I revolutionaries, the national awakeners, and the ruling elite in both the Russian and Austro-Hungarian Empires. In this formative context, Ukrainian national developments are inextricably intertwined with their Polish and Russian counterparts, on the one hand, and pre–World War I empires
10 Adopting Western Methods to Understand One’s Own Culture: from:
Historicizing Theories, Identities, and Nations
Author(s) TAMMIK HELENE
Abstract: While studying Vietnamese intellectuals of the colonial era, I was struck by what an extraordinarily dynamic period it was, not only in terms of art and literature (fairly well documented already) but also in the intellectual and scientific spheres. My thesis (titled “The Beginnings of Anthropology in Vietnam: A Study of First-Generation Authors”) therefore sought to answer the following question: Under which conditions and with what results did the science of anthropology enter Vietnam? It was far from self-evident that this science, still in its infancy, should be of interest to Vietnamese thinkers, considering the Institut d’Ethnologie (at the Sorbonne
God’s Creation and Its Goal: from:
God's Creativity and Human Action
Author(s) SIDDIQUI SOHAIRA ZAHID
Abstract: The question of god’s Creation and its purpose is a perennial one that has both stumped exegetes of the Qurʾān and caused theologians to be embroiled in intense debates over the centuries. In offering a reflection on this topic, it is important to connect scriptural reflections on specific verses in the Qurʾān to their theological implications throughout Islamic intellectual history. To this extent, personal reflections on verses of the Qurʾān will be tethered to the more technical theological inquiries they contributed to. More specifically, these inquiries are (1) What does the mere presence of creation reveal about God’s nature? (2)
To Be Khalīfa: from:
God's Creativity and Human Action
Author(s) DAKAKE MARIA MASSI
Abstract: If we ask the question, what is humankind’s purpose or vocation on earth, the clearest Qurʾānic answer is: to be
khalīfat Allāh fi’l-arḍ, to be God’s representative or vicegerent on earth. Theologically, this is understood to be the ultimate reason for humankind’s creation, fall, and exile, and the reason human beings are equipped with intrinsic knowledge as well as guidance from God. It explains why they are entrusted with free will and why other creatures are described as subservient to them. Serving as God’s representative to the rest of creation entails a dual responsibility toward both God and creation. But
Human Freedom and Divine Sovereignty: from:
God's Creativity and Human Action
Author(s) HAMZA FERAS Q.
Abstract: In muslim theological discourse, the terms used to discuss the question of free will versus divine predetermination did not directly emerge from the Qurʾānic lexicon, though concepts such as God’s decree and preordainment (
al-qaḍāʾ wa’l-qadar), specifically in conjugated expressions such asqaddara Allāhorqaḍa Allāh, are well-known Qurʾānic refrains. To a large extent, from as early as the mid-second/eighth century, the theological discourse coalesced around a number of technical terms that were simply the obvious Arabic vernacular for the concepts and questions implied by the main topic: terms such asjabr(compulsion),tafwīḍ(delegation),iktisāb(acquisition),ikhtiyār(choice), or
CHAPTER 2 Blind Choices: from:
The Film Museum Practice and Film Historiography
Abstract: As with private collectors, film museums and institutes held specific views on which film material they preferred to collect. These preferences had the following three broad parameters: first, film museums showed a preference for the well-known canonical titles from the silent period (Bordwell, 1997: 24); second, they tended to favour films that were old or rare, even if they were less well-known – although when it comes to the collection of unidentified film material, this begs the question as to why film institutes were interested in these unknown titles if they could not screen them in their theatres; third, all the
CHAPTER 4 Passive Preservation: from:
The Film Museum Practice and Film Historiography
Abstract: Three different views on nitrate material are apparent during the period under investigation: the nitrate copy was seen as a functional item, as a perishable, fragile object, or as a unique print. These varying attitudes not only directly determined how film museums and institutions coped with the active and passive preservation of the nitrate films in their archives, but were also closely related to the positions film historians adopted towards this material and the value they attached to ‘original prints’. Hence, the most interesting question is how ideas about the value of this material as a historical source were synchronised
CHAPTER 5 Impressions: from:
The Film Museum Practice and Film Historiography
Abstract: In 1995, during the Filmmuseum workshop, ‘Disorderly Order’, mentioned above, Meyer (cited in Hertogs and Klerk de, 1996: 18) asked the participating film historians the following question: ‘[S]hould we preserve these films just as we find them, or should we try to get as close to the original as possible?’ Film museums and restorers are confronted with this choice with each restoration: either to restore the imaginary ‘original version’ of the film or to make the best possible duplicate based on what the starting material looks like at the time of restoration. What is fascinating is the way these two
The Origins of a Genre: from:
Genre Theory and Historical Change
Abstract: The problem I have set for myself—the origins of a genre: descriptive poetry—belongs to the area of historical poetics (within the larger domain of historical semiotics). Such an inquiry I take to be central to the question: How do literary works relate to one another diachronically or synchronically? The genesis of a genre presupposes that “genre” is a proper and valuable theoretical concept; I shall argue that it is, but it seems reasonable to draw attention to two types of antigenre argument. The first is that every work has its own form and is important only to the
Literary Theory as a Genre from:
Genre Theory and Historical Change
Abstract: My argument in this paper shall be as follows: literary theory is a literary genre. In consequence of this, literary theory has generic continuity, while undergoing changes in its parts and functions. It is interrelated with other genres in terms of parts and methods, and it is analyzable with them as a member of a group, movement, or period. By considering literary theory as a genre, I mean to eliminate the following as redundant or meaningless questions: Is literary theory nonhistorical? Is literary theory cumulative? Is literary theory modeled upon scientific theory? Is a literary theory verifiable? Is literary theory
History and Genre from:
Genre Theory and Historical Change
Abstract: I call this paper “History and Genre” though history is a genre and genre has a history. It is this interweaving between history and genre that I seek to describe. In
The Political UnconsciousFredric Jameson wrote that genre criticism has been “thoroughly discredited by modern literary theory and practice.”¹ There are at least three reasons for this. First, the very notion that texts compose classes has been questioned. Secondly, the assumption that members of a genre share a common trait or traits has been questioned, and thirdly, the function of a genre as an interpretative guide has been questioned.
3 The mimetic prejudice: from:
Imagining the popular in contemporary French culture
Author(s) Holmes Diana
Abstract: As earlier chapters have pointed out, ‘popular’ is a capacious and slippery word. On the one hand, popular novels are simply the novels read and appreciated by a very large number of readers, as opposed to those that are canonised by critics and by literary histories but actually read by a relatively small élite. On the other hand, the ‘popular’ novel conjures up – if somewhat vaguely – a particular kind of fiction, raising the question of the aesthetic and philosophical specificity of the popular: do ‘popular’ novels conform to particular models of narrative? Do they deploy specifically ‘popular’ strategies?
3. CINÉMA ITALIEN ET GUERRE D’ESPAGNE : from:
Fiction, propagande, témoignage, réalité
Abstract: Je précise d’emblée qu’il ne sera pas ici question de suivre, en cautionnant de l’extérieur certaines modes et trajectoires herméneutiques plus ou moins récentes,
letracé « narratif » d’un XXe siècle traduit en film. Un tracé qui, de toute façon, du camp nationaliste au camp républicain, reste toujours inhérent à la guerre civile (fait connu depuis longtemps, qu’attestent maints compte rendus dont on ne peut faire ici état)¹.
4. QUE PEUT LA GUERRE D’ESPAGNE DANS LE ROMAN ITALIEN ? from:
Fiction, propagande, témoignage, réalité
Abstract: Pour répondre à ces questions, il nous faut repenser et problématiser brièvement le roman italien dans les difficultés qu’il éprouve à représenter la guerre civile espagnole, jusqu’à sembler parfois l’oublier².
10 “Where the People Can Sing, the Poet Can Live”: from:
A Political Companion to James Baldwin
Author(s) Schulenberg Ulf
Abstract: What is the legacy of James Baldwin? From today’s perspective, there are numerous possibilities for answering this question. One could, for instance, consider his impact on black studies, cultural studies, gay and lesbian studies, diaspora studies, and American studies. Or one might feel inclined to contend that his version of a radical humanism is particularly useful for postidentity politics at the beginning of the twenty-first century. Another possibility for confronting the question of Baldwin’s legacy would be to call attention to his understanding of the function of the writer as a public intellectual. According to Baldwin, the poet’s responsibility “is
Book Title: Negative Cosmopolitanism-Cultures and Politics of World Citizenship after Globalization
Publisher: MQUP
Author(s): TOMSKY TERRI
Abstract: From climate change, debt, and refugee crises to energy security, environmental disasters, and terrorism, the events that lead nightly newscasts and drive public policy demand a global perspective. In the twentieth century the world sought solutions through formal institutions of international governance such as the United Nations, the International Criminal Court, and the World Bank, but present-day responses to global realities are often more provisional, improvisational, and contingent. Tracing this uneven history in order to identify principal actors, contesting ideologies, and competing rhetoric, Negative Cosmopolitanism challenges the Kantian ideal of cosmopolitanism as the precondition for a perpetual global peace. Uniting literary scholars with researchers working on contemporary problems and those studying related issues of the past – including slavery, industrial capitalism, and corporate imperialism – essays in this volume scrutinize the entanglement of cosmopolitanism within expanding networks of trade and global capital from the eighteenth century to the present. By doing so, the contributors pinpoint the ways in which whole populations have been unwillingly caught up in a capitalist reality that has little in common with the earlier ideals of cosmopolitanism. A model for provoking new and necessary questions about neoliberalism, biopolitics, colonialism, citizenship, and xenophobia, Negative Cosmopolitanism establishes a fresh take on the representation of globalization and modern life in history and literature. Contributors Include Timothy Brennan (University of Minnesota), Juliane Collard (University of British Columbia), Mike Dillon (California State University, Fullerton), Sneja Gunew (University of British Columbia), Dina Gusejnova (University of Sheffield), Heather Latimer (University of British Columbia), Pamela McCallum (University of Calgary), Geordie Miller (Dalhousie University), Dennis Mischke (Universität Stuttgart), Peter Nyers (McMaster University), Liam O’Loughlin (Pacific Lutheran University), Crystal Parikh (New York University), Mark Simpson (University of Alberta), Melissa Stephens (Vancouver Island University), and Paul Ugor (Illinois State University).From climate change, debt, and refugee crises to energy security, environmental disasters, and terrorism, the events that lead nightly newscasts and drive public policy demand a global perspective. In the twentieth century the world sought solutions through formal institutions of international governance such as the United Nations, the International Criminal Court, and the World Bank, but present-day responses to global realities are often more provisional, improvisational, and contingent. Tracing this uneven history in order to identify principal actors, contesting ideologies, and competing rhetoric, Negative Cosmopolitanism challenges the Kantian ideal of cosmopolitanism as the precondition for a perpetual global peace. Uniting literary scholars with researchers working on contemporary problems and those studying related issues of the past – including slavery, industrial capitalism, and corporate imperialism – essays in this volume scrutinize the entanglement of cosmopolitanism within expanding networks of trade and global capital from the eighteenth century to the present. By doing so, the contributors pinpoint the ways in which whole populations have been unwillingly caught up in a capitalist reality that has little in common with the earlier ideals of cosmopolitanism. A model for provoking new and necessary questions about neoliberalism, biopolitics, colonialism, citizenship, and xenophobia, Negative Cosmopolitanism establishes a fresh take on the representation of globalization and modern life in history and literature. Contributors Include Timothy Brennan (University of Minnesota), Juliane Collard (University of British Columbia), Mike Dillon (California State University, Fullerton), Sneja Gunew (University of British Columbia), Dina Gusejnova (University of Sheffield), Heather Latimer (University of British Columbia), Pamela McCallum (University of Calgary), Geordie Miller (Dalhousie University), Dennis Mischke (Universität Stuttgart), Peter Nyers (McMaster University), Liam O’Loughlin (Pacific Lutheran University), Crystal Parikh (New York University), Mark Simpson (University of Alberta), Melissa Stephens (Vancouver Island University), and Paul Ugor (Illinois State University).
Link: http://www.jstor.org/stable/j.ctt1w0ddq5
LA PASSEGGIATA DELL’ARTE PER LA VALORIZZAZIONE E L’INDIVIDUAZIONE DEI SITI DI CAVA NEL PARCO DELL’APPIA ANTICA from:
Il recupero dei siti di cava: strategie di scala vasta
Author(s) Santarelli Isabella
Abstract: A consuntivo della presente Ricerca, si è pensato alla promozione di un’iniziativa concorsuale per interventi artistici nel territorio ex-caveale aperta agli studenti e ai borsisti delle Accademie di Belle Arti della Regione Lazio, delle Accademie straniere e degli Istituti di Cultura di Roma. Tale iniziativa, denominata Call for Art , mira a lanciare un’ “onda lunga” di riflessione sui temi e sulle questioni poste e sviluppate lungo l’iter del lavoro teorico e di sperimentazione progettuale.
Book Title: Verità Immagine Normatività / Truth, Image, and Normativity- Publisher: Quodlibet
Author(s): Loddo Olimpia G.
Abstract: Siamo ormai lontani dalla stagione in cui la forza propulsiva della “svolta linguistica" si impose come tendenza dominante nel dibattito filosofico. Da varie angolazioni si è potuto parlare negli ultimi anni di pictorial turn come antidoto all’egemonia del paradigma linguistico in filosofia. Il volume Verità, Immagine, Normatività. Truth, Image, and Normativity non si inserisce direttamente in questa nuova tendenza, ma ruota comunque intorno a questioni che derivano dal medesimo sfondo. I 24 saggi qui raccolti tengono conto dei diversi ruoli che le immagini possono svolgere, a seconda che si focalizzi la loro dimensione descrittiva o normativa, e indagano alcuni aspetti del rapporto tra immagine e linguaggio. Questi problemi di filosofia dell’immagine, intesa sia come immagine cognitiva sia come immagine grafica, costituiscono il fil rouge di questo volume. Una tale riflessione sui linguaggi figurati e sulla comunicazione visiva non-linguistica costringe a riformulare in termini nuovi le grandi domande concernenti le tradizionali nozioni di verità, oggettività, normatività, consenso e persuasione.
Link: http://www.jstor.org/stable/j.ctt1w1vnnr
Histoire, images et limites de la représentation from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Delacroix Christian
Abstract: Je voudrais dans cette intervention analyser les enjeux, pour l’histoire, de l’idée d’irreprésentable et de celle, moins radicale, de « limites de la représentation » à propos de la question des usages des images en histoire. Mon point de départ pour cette analyse est la polémique qui a éclaté en 2001 à l’occasion d’une exposition tenue à Paris intitulée « Mémoires des camps. Photographies des camps de concentration et d’extermination nazis 1933-1999 » pour laquelle l’historien de l’art Georges Didi-Huberman a écrit un texte concernant quatre photos prises en 1944 par un membre du
sonderkommandod’Auschwitz¹. C’est en particulier ce
L’imaginaire social comme moteur de l’histoire chez Ricoeur et Castoriadis from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Dosse François
Abstract: La dimension imaginaire est tout à fait essentielle chez Ricoeur et chez Castoriadis, chacun à sa manière. Au seuil de la présentation d’ne anthologie de l’oeuvre de Ricoeur, Michaël Foessel souligne la difficulté de définir sa philosophie à partir d’un thème majeur tant sa profusion est grande. Cependant, il entrevoit une possible unité thématique autour de la question de l’imagination: « C’est au travers des oeuvres de l’
imaginationque se laisse reconstituer le sens de l’expérience humaine »¹. Si Ricoeur ne réalisera pas une poétique de la volonté annoncée dans sa thèse, elle se situe à l’horizon de tous
Norms, representationality, accessibility from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Feis Guglielmo
Abstract: A possible and, we believe, fruitful way to answer the question on whether representationality is necessary for normativity is to consider it using formal methods. Discussing what representationality is exceeds the scope of this paper; we would like to stay non-committal about its metaphysical nature or precise philosophical definition¹. The only assumption we need is the following: that representationality can itself be represented as a modality, and it is thus amenable to the methods of modal logic. This is in line with the standard formal treatments of other concepts such as metaphysical necessity, time, knowledge etc. and the analysis of
Book Title: Verità Immagine Normatività / Truth, Image, and Normativity- Publisher: Quodlibet
Author(s): Loddo Olimpia G.
Abstract: Siamo ormai lontani dalla stagione in cui la forza propulsiva della “svolta linguistica" si impose come tendenza dominante nel dibattito filosofico. Da varie angolazioni si è potuto parlare negli ultimi anni di pictorial turn come antidoto all’egemonia del paradigma linguistico in filosofia. Il volume Verità, Immagine, Normatività. Truth, Image, and Normativity non si inserisce direttamente in questa nuova tendenza, ma ruota comunque intorno a questioni che derivano dal medesimo sfondo. I 24 saggi qui raccolti tengono conto dei diversi ruoli che le immagini possono svolgere, a seconda che si focalizzi la loro dimensione descrittiva o normativa, e indagano alcuni aspetti del rapporto tra immagine e linguaggio. Questi problemi di filosofia dell’immagine, intesa sia come immagine cognitiva sia come immagine grafica, costituiscono il fil rouge di questo volume. Una tale riflessione sui linguaggi figurati e sulla comunicazione visiva non-linguistica costringe a riformulare in termini nuovi le grandi domande concernenti le tradizionali nozioni di verità, oggettività, normatività, consenso e persuasione.
Link: http://www.jstor.org/stable/j.ctt1w1vnnr
Histoire, images et limites de la représentation from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Delacroix Christian
Abstract: Je voudrais dans cette intervention analyser les enjeux, pour l’histoire, de l’idée d’irreprésentable et de celle, moins radicale, de « limites de la représentation » à propos de la question des usages des images en histoire. Mon point de départ pour cette analyse est la polémique qui a éclaté en 2001 à l’occasion d’une exposition tenue à Paris intitulée « Mémoires des camps. Photographies des camps de concentration et d’extermination nazis 1933-1999 » pour laquelle l’historien de l’art Georges Didi-Huberman a écrit un texte concernant quatre photos prises en 1944 par un membre du
sonderkommandod’Auschwitz¹. C’est en particulier ce
L’imaginaire social comme moteur de l’histoire chez Ricoeur et Castoriadis from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Dosse François
Abstract: La dimension imaginaire est tout à fait essentielle chez Ricoeur et chez Castoriadis, chacun à sa manière. Au seuil de la présentation d’ne anthologie de l’oeuvre de Ricoeur, Michaël Foessel souligne la difficulté de définir sa philosophie à partir d’un thème majeur tant sa profusion est grande. Cependant, il entrevoit une possible unité thématique autour de la question de l’imagination: « C’est au travers des oeuvres de l’
imaginationque se laisse reconstituer le sens de l’expérience humaine »¹. Si Ricoeur ne réalisera pas une poétique de la volonté annoncée dans sa thèse, elle se situe à l’horizon de tous
Norms, representationality, accessibility from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Feis Guglielmo
Abstract: A possible and, we believe, fruitful way to answer the question on whether representationality is necessary for normativity is to consider it using formal methods. Discussing what representationality is exceeds the scope of this paper; we would like to stay non-committal about its metaphysical nature or precise philosophical definition¹. The only assumption we need is the following: that representationality can itself be represented as a modality, and it is thus amenable to the methods of modal logic. This is in line with the standard formal treatments of other concepts such as metaphysical necessity, time, knowledge etc. and the analysis of
Book Title: Verità Immagine Normatività / Truth, Image, and Normativity- Publisher: Quodlibet
Author(s): Loddo Olimpia G.
Abstract: Siamo ormai lontani dalla stagione in cui la forza propulsiva della “svolta linguistica" si impose come tendenza dominante nel dibattito filosofico. Da varie angolazioni si è potuto parlare negli ultimi anni di pictorial turn come antidoto all’egemonia del paradigma linguistico in filosofia. Il volume Verità, Immagine, Normatività. Truth, Image, and Normativity non si inserisce direttamente in questa nuova tendenza, ma ruota comunque intorno a questioni che derivano dal medesimo sfondo. I 24 saggi qui raccolti tengono conto dei diversi ruoli che le immagini possono svolgere, a seconda che si focalizzi la loro dimensione descrittiva o normativa, e indagano alcuni aspetti del rapporto tra immagine e linguaggio. Questi problemi di filosofia dell’immagine, intesa sia come immagine cognitiva sia come immagine grafica, costituiscono il fil rouge di questo volume. Una tale riflessione sui linguaggi figurati e sulla comunicazione visiva non-linguistica costringe a riformulare in termini nuovi le grandi domande concernenti le tradizionali nozioni di verità, oggettività, normatività, consenso e persuasione.
Link: http://www.jstor.org/stable/j.ctt1w1vnnr
Histoire, images et limites de la représentation from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Delacroix Christian
Abstract: Je voudrais dans cette intervention analyser les enjeux, pour l’histoire, de l’idée d’irreprésentable et de celle, moins radicale, de « limites de la représentation » à propos de la question des usages des images en histoire. Mon point de départ pour cette analyse est la polémique qui a éclaté en 2001 à l’occasion d’une exposition tenue à Paris intitulée « Mémoires des camps. Photographies des camps de concentration et d’extermination nazis 1933-1999 » pour laquelle l’historien de l’art Georges Didi-Huberman a écrit un texte concernant quatre photos prises en 1944 par un membre du
sonderkommandod’Auschwitz¹. C’est en particulier ce
L’imaginaire social comme moteur de l’histoire chez Ricoeur et Castoriadis from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Dosse François
Abstract: La dimension imaginaire est tout à fait essentielle chez Ricoeur et chez Castoriadis, chacun à sa manière. Au seuil de la présentation d’ne anthologie de l’oeuvre de Ricoeur, Michaël Foessel souligne la difficulté de définir sa philosophie à partir d’un thème majeur tant sa profusion est grande. Cependant, il entrevoit une possible unité thématique autour de la question de l’imagination: « C’est au travers des oeuvres de l’
imaginationque se laisse reconstituer le sens de l’expérience humaine »¹. Si Ricoeur ne réalisera pas une poétique de la volonté annoncée dans sa thèse, elle se situe à l’horizon de tous
Norms, representationality, accessibility from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Feis Guglielmo
Abstract: A possible and, we believe, fruitful way to answer the question on whether representationality is necessary for normativity is to consider it using formal methods. Discussing what representationality is exceeds the scope of this paper; we would like to stay non-committal about its metaphysical nature or precise philosophical definition¹. The only assumption we need is the following: that representationality can itself be represented as a modality, and it is thus amenable to the methods of modal logic. This is in line with the standard formal treatments of other concepts such as metaphysical necessity, time, knowledge etc. and the analysis of
Book Title: Verità Immagine Normatività / Truth, Image, and Normativity- Publisher: Quodlibet
Author(s): Loddo Olimpia G.
Abstract: Siamo ormai lontani dalla stagione in cui la forza propulsiva della “svolta linguistica" si impose come tendenza dominante nel dibattito filosofico. Da varie angolazioni si è potuto parlare negli ultimi anni di pictorial turn come antidoto all’egemonia del paradigma linguistico in filosofia. Il volume Verità, Immagine, Normatività. Truth, Image, and Normativity non si inserisce direttamente in questa nuova tendenza, ma ruota comunque intorno a questioni che derivano dal medesimo sfondo. I 24 saggi qui raccolti tengono conto dei diversi ruoli che le immagini possono svolgere, a seconda che si focalizzi la loro dimensione descrittiva o normativa, e indagano alcuni aspetti del rapporto tra immagine e linguaggio. Questi problemi di filosofia dell’immagine, intesa sia come immagine cognitiva sia come immagine grafica, costituiscono il fil rouge di questo volume. Una tale riflessione sui linguaggi figurati e sulla comunicazione visiva non-linguistica costringe a riformulare in termini nuovi le grandi domande concernenti le tradizionali nozioni di verità, oggettività, normatività, consenso e persuasione.
Link: http://www.jstor.org/stable/j.ctt1w1vnnr
Histoire, images et limites de la représentation from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Delacroix Christian
Abstract: Je voudrais dans cette intervention analyser les enjeux, pour l’histoire, de l’idée d’irreprésentable et de celle, moins radicale, de « limites de la représentation » à propos de la question des usages des images en histoire. Mon point de départ pour cette analyse est la polémique qui a éclaté en 2001 à l’occasion d’une exposition tenue à Paris intitulée « Mémoires des camps. Photographies des camps de concentration et d’extermination nazis 1933-1999 » pour laquelle l’historien de l’art Georges Didi-Huberman a écrit un texte concernant quatre photos prises en 1944 par un membre du
sonderkommandod’Auschwitz¹. C’est en particulier ce
L’imaginaire social comme moteur de l’histoire chez Ricoeur et Castoriadis from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Dosse François
Abstract: La dimension imaginaire est tout à fait essentielle chez Ricoeur et chez Castoriadis, chacun à sa manière. Au seuil de la présentation d’ne anthologie de l’oeuvre de Ricoeur, Michaël Foessel souligne la difficulté de définir sa philosophie à partir d’un thème majeur tant sa profusion est grande. Cependant, il entrevoit une possible unité thématique autour de la question de l’imagination: « C’est au travers des oeuvres de l’
imaginationque se laisse reconstituer le sens de l’expérience humaine »¹. Si Ricoeur ne réalisera pas une poétique de la volonté annoncée dans sa thèse, elle se situe à l’horizon de tous
Norms, representationality, accessibility from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Feis Guglielmo
Abstract: A possible and, we believe, fruitful way to answer the question on whether representationality is necessary for normativity is to consider it using formal methods. Discussing what representationality is exceeds the scope of this paper; we would like to stay non-committal about its metaphysical nature or precise philosophical definition¹. The only assumption we need is the following: that representationality can itself be represented as a modality, and it is thus amenable to the methods of modal logic. This is in line with the standard formal treatments of other concepts such as metaphysical necessity, time, knowledge etc. and the analysis of
Book Title: Verità Immagine Normatività / Truth, Image, and Normativity- Publisher: Quodlibet
Author(s): Loddo Olimpia G.
Abstract: Siamo ormai lontani dalla stagione in cui la forza propulsiva della “svolta linguistica" si impose come tendenza dominante nel dibattito filosofico. Da varie angolazioni si è potuto parlare negli ultimi anni di pictorial turn come antidoto all’egemonia del paradigma linguistico in filosofia. Il volume Verità, Immagine, Normatività. Truth, Image, and Normativity non si inserisce direttamente in questa nuova tendenza, ma ruota comunque intorno a questioni che derivano dal medesimo sfondo. I 24 saggi qui raccolti tengono conto dei diversi ruoli che le immagini possono svolgere, a seconda che si focalizzi la loro dimensione descrittiva o normativa, e indagano alcuni aspetti del rapporto tra immagine e linguaggio. Questi problemi di filosofia dell’immagine, intesa sia come immagine cognitiva sia come immagine grafica, costituiscono il fil rouge di questo volume. Una tale riflessione sui linguaggi figurati e sulla comunicazione visiva non-linguistica costringe a riformulare in termini nuovi le grandi domande concernenti le tradizionali nozioni di verità, oggettività, normatività, consenso e persuasione.
Link: http://www.jstor.org/stable/j.ctt1w1vnnr
Histoire, images et limites de la représentation from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Delacroix Christian
Abstract: Je voudrais dans cette intervention analyser les enjeux, pour l’histoire, de l’idée d’irreprésentable et de celle, moins radicale, de « limites de la représentation » à propos de la question des usages des images en histoire. Mon point de départ pour cette analyse est la polémique qui a éclaté en 2001 à l’occasion d’une exposition tenue à Paris intitulée « Mémoires des camps. Photographies des camps de concentration et d’extermination nazis 1933-1999 » pour laquelle l’historien de l’art Georges Didi-Huberman a écrit un texte concernant quatre photos prises en 1944 par un membre du
sonderkommandod’Auschwitz¹. C’est en particulier ce
L’imaginaire social comme moteur de l’histoire chez Ricoeur et Castoriadis from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Dosse François
Abstract: La dimension imaginaire est tout à fait essentielle chez Ricoeur et chez Castoriadis, chacun à sa manière. Au seuil de la présentation d’ne anthologie de l’oeuvre de Ricoeur, Michaël Foessel souligne la difficulté de définir sa philosophie à partir d’un thème majeur tant sa profusion est grande. Cependant, il entrevoit une possible unité thématique autour de la question de l’imagination: « C’est au travers des oeuvres de l’
imaginationque se laisse reconstituer le sens de l’expérience humaine »¹. Si Ricoeur ne réalisera pas une poétique de la volonté annoncée dans sa thèse, elle se situe à l’horizon de tous
Norms, representationality, accessibility from:
Verità Immagine Normatività / Truth, Image, and Normativity
Author(s) Feis Guglielmo
Abstract: A possible and, we believe, fruitful way to answer the question on whether representationality is necessary for normativity is to consider it using formal methods. Discussing what representationality is exceeds the scope of this paper; we would like to stay non-committal about its metaphysical nature or precise philosophical definition¹. The only assumption we need is the following: that representationality can itself be represented as a modality, and it is thus amenable to the methods of modal logic. This is in line with the standard formal treatments of other concepts such as metaphysical necessity, time, knowledge etc. and the analysis of
«Non perderti!» «Perditi!». from:
Che cosa vale
Author(s) Madrussan Elena
Abstract: non sono certo questioni prive di profondità storica. Anzi: tanto per la loro storia quanto per la loro vastità, chiamerebbero in causa ambiti complessi che vanno dalla filosofia morale a quella del diritto, dalle politiche istituzionali all’economia, dall’analisi
Introduzione from:
Le vertigini della materia
Abstract: La questione del fantastico nell’opera di Roger Caillois non si limita a una riflessione nell’ambito della letteratura o dell’arte, ma si estende ai fenomeni del mondo naturale e riguarda anche la dimensione autobiografica¹.
Il fantasma e la televisione from:
Le vertigini della materia
Abstract: Negli ultimi anni della sua vita Roger Caillois torna ad occuparsi di Parigi, un tema frequentato all’inizio della carriera, quando considerava la capitale francese lo sfondo ideale per il romanzo moderno e in particolare per quello poliziesco¹. Tra il 1977 e il 1978 Caillois pubblica ben quattro testi dedicati alla sua città, ritrovando nelle riflessioni su Parigi un riferimento cruciale per la questione della letteratura fantastica.
Introduzione from:
Le vertigini della materia
Abstract: La questione del fantastico nell’opera di Roger Caillois non si limita a una riflessione nell’ambito della letteratura o dell’arte, ma si estende ai fenomeni del mondo naturale e riguarda anche la dimensione autobiografica¹.
Il fantasma e la televisione from:
Le vertigini della materia
Abstract: Negli ultimi anni della sua vita Roger Caillois torna ad occuparsi di Parigi, un tema frequentato all’inizio della carriera, quando considerava la capitale francese lo sfondo ideale per il romanzo moderno e in particolare per quello poliziesco¹. Tra il 1977 e il 1978 Caillois pubblica ben quattro testi dedicati alla sua città, ritrovando nelle riflessioni su Parigi un riferimento cruciale per la questione della letteratura fantastica.
CHAPTER 2 THE STATE from:
Nietzsche's Great Politics
Abstract: It has often been said that if Nietzsche expresses various views about the state, these do not amount to anything systematic enough to be considered a political theory. Leiter, a prominent commentator on Nietzsche, has written that the “interpretative question” concerning Nietzsche’s political philosophy is whether “scattered remarks and parenthetical outbursts add up to
systematicviews on questions of philosophical significance.” His own view is that Nietzsche “has no political philosophy, in the conventional sense of a theory of the state and its legitimacy.” If he “occasionally expresses views about political matters[,] … read in context, they do not add
CONCLUSION: from:
Nietzsche's Great Politics
Abstract: one effect of Nietzsche’s work, as that of others, may be to make us question how far the criteria we think we have are actually expressed in anything that actually happens. What we have to do, rather, is to take up those elements of Nietzsche’s thought that seem to make most sense to us in terms of such things as our ethical understanding, our understanding of history, and the relations of
3 IMPLICATIONS OF REDEFINING “WORKING CLASS” IN THE URBAN COMPOSITION CLASSROOM from:
Class in the Composition Classroom
Author(s) Corbett Patrick
Abstract: In this chapter, we explore the disconnect between New York City College of Technology (City Tech) students’ working-class subjectivities and the traditional implementation of first-year composition (FYC) pedagogy. We articulate the relationship between institutional realities, pedagogical tradition, and students’ needs and how these intersections of institutionality and students’ lives do not connect our students’ working-class subjectivities to the educational project of FYC. We raise three questions we believe must be explored as part of the process of creating tangible changes to how teachers and scholars of FYC approach urban working-class students.
7 TELLING OUR STORY: from:
Class in the Composition Classroom
Author(s) Fraser Rebecca
Abstract: A liberal arts college program solely devoted to tradespeople and their interests is a radical idea; after all, why spend money, time, and effort to educate people in the liberal arts who are going to be doing some form of construction for the rest of their lives? When I was nineteen, a professor challenged us with these questions: Should bus drivers go to college? Shouldn’t we leave them well enough alone to drive their buses? Why give them the tools that might make it possible for them to imagine another life when all they are going to do is drive
11 NEVER AND FOREVER JUST KEEP COMING BACK AGAIN: from:
Class in the Composition Classroom
Author(s) Phegley Missy Nieveen
Abstract: As a high-school teacher in the mid-90s, I often integrated technical writing into the curriculum for my
non-college-boundclasses (a label used by the school administrators to differentiate from thecollege-prepclasses), which were mainly populated with working-class students who planned to enter the workforce immediately after graduation. Consequently, I frequently asked these students to create documents using a computer. On one particular occasion, after introducing a new assignment, I asked my class whether they had any questions, and I received the usual Areyou gonna make us type this?As I answered, a tall white student nicknamed “Fro” for
Book Title: The History Problem-The Politics of War Commemoration in East Asia
Publisher: University of Hawai'i Press
Author(s): Saito Hiro
Abstract: Seventy years have passed since the end of the Asia-Pacific War, yet Japan remains embroiled in controversy with its neighbors over the war’s commemoration. Among the many points of contention between Japan, China, and South Korea are interpretations of the Tokyo War Crimes Trial, apologies and compensation for foreign victims of Japanese aggression, prime ministerial visits to the Yasukuni Shrine, and the war’s portrayal in textbooks. Collectively, these controversies have come to be called the “history problem." But why has the problem become so intractable? Can it ever be resolved, and if so, how? To answer these questions, Hiro Saito mobilizes the sociology of collective memory and social movements, political theories of apology and reconciliation, psychological research on intergroup conflict, and philosophical reflections on memory and history.
Link: http://www.jstor.org/stable/j.ctt1wn0r56
CHAPTER 3 Apologies and Denunciations, 1989–1996 from:
The History Problem
Abstract: Ever since SCAP and Japanese leaders had shielded the emperor from prosecution at the Tokyo Trial, it had been taboo to openly question his responsibility for the Asia-Pacific War. The special programs that
Conclusion from:
The History Problem
Abstract: Can East Asia’s history problem ever be resolved, and if so, how? This is the question that I set out to answer in this book. In light of the field analysis of the history problem, my answer is cautiously affirmative—yes, it can be resolved if the governments and citizens in Japan, South Korea, and China find a way to unleash the potential of the historians’ debate to promote the cosmopolitan logic of commemoration. My affirmative answer is cautious because nationalist commemorations, focusing on the suffering of conationals without sufficient regard for foreign others, persist in the region, overwhelm historians’
Book Title: The History Problem-The Politics of War Commemoration in East Asia
Publisher: University of Hawai'i Press
Author(s): Saito Hiro
Abstract: Seventy years have passed since the end of the Asia-Pacific War, yet Japan remains embroiled in controversy with its neighbors over the war’s commemoration. Among the many points of contention between Japan, China, and South Korea are interpretations of the Tokyo War Crimes Trial, apologies and compensation for foreign victims of Japanese aggression, prime ministerial visits to the Yasukuni Shrine, and the war’s portrayal in textbooks. Collectively, these controversies have come to be called the “history problem." But why has the problem become so intractable? Can it ever be resolved, and if so, how? To answer these questions, Hiro Saito mobilizes the sociology of collective memory and social movements, political theories of apology and reconciliation, psychological research on intergroup conflict, and philosophical reflections on memory and history.
Link: http://www.jstor.org/stable/j.ctt1wn0r56
CHAPTER 3 Apologies and Denunciations, 1989–1996 from:
The History Problem
Abstract: Ever since SCAP and Japanese leaders had shielded the emperor from prosecution at the Tokyo Trial, it had been taboo to openly question his responsibility for the Asia-Pacific War. The special programs that
Conclusion from:
The History Problem
Abstract: Can East Asia’s history problem ever be resolved, and if so, how? This is the question that I set out to answer in this book. In light of the field analysis of the history problem, my answer is cautiously affirmative—yes, it can be resolved if the governments and citizens in Japan, South Korea, and China find a way to unleash the potential of the historians’ debate to promote the cosmopolitan logic of commemoration. My affirmative answer is cautious because nationalist commemorations, focusing on the suffering of conationals without sufficient regard for foreign others, persist in the region, overwhelm historians’
Book Title: The History Problem-The Politics of War Commemoration in East Asia
Publisher: University of Hawai'i Press
Author(s): Saito Hiro
Abstract: Seventy years have passed since the end of the Asia-Pacific War, yet Japan remains embroiled in controversy with its neighbors over the war’s commemoration. Among the many points of contention between Japan, China, and South Korea are interpretations of the Tokyo War Crimes Trial, apologies and compensation for foreign victims of Japanese aggression, prime ministerial visits to the Yasukuni Shrine, and the war’s portrayal in textbooks. Collectively, these controversies have come to be called the “history problem." But why has the problem become so intractable? Can it ever be resolved, and if so, how? To answer these questions, Hiro Saito mobilizes the sociology of collective memory and social movements, political theories of apology and reconciliation, psychological research on intergroup conflict, and philosophical reflections on memory and history.
Link: http://www.jstor.org/stable/j.ctt1wn0r56
CHAPTER 3 Apologies and Denunciations, 1989–1996 from:
The History Problem
Abstract: Ever since SCAP and Japanese leaders had shielded the emperor from prosecution at the Tokyo Trial, it had been taboo to openly question his responsibility for the Asia-Pacific War. The special programs that
Conclusion from:
The History Problem
Abstract: Can East Asia’s history problem ever be resolved, and if so, how? This is the question that I set out to answer in this book. In light of the field analysis of the history problem, my answer is cautiously affirmative—yes, it can be resolved if the governments and citizens in Japan, South Korea, and China find a way to unleash the potential of the historians’ debate to promote the cosmopolitan logic of commemoration. My affirmative answer is cautious because nationalist commemorations, focusing on the suffering of conationals without sufficient regard for foreign others, persist in the region, overwhelm historians’
Book Title: Narrative Concepts in the Study of Eighteenth-Century Literature- Publisher: Amsterdam University Press
Author(s): Mäkikalli Aino
Abstract: This collection of essays studies the encounter between allegedly ahistorical concepts of narratology and eighteenth-century literature. It questions whether the general concepts of narratology are as such applicable to historically specific fields, or whether they need further specification. Furthermore, at issue is the question whether the theoretical concepts actually are, despite their appearance of ahistorical generality, derived from the historical study of a particular period and type of literature. In the essays such concepts as genre, plot, character, event, tellability, perspective, temporality, description, reading, metadiegetic narration, and paratext are scrutinized in the context of eighteenth-century texts. The writers include some of the leading theorists of both narratology and eighteenth-century literature.
Link: http://www.jstor.org/stable/j.ctt1wn0r6q
4 Women on the stage in the 1990s: from:
Irish Literature Since 1990
Author(s) Kurdi Mária
Abstract: In the 1990s an unprecedented fermentation began within Irish society, calling traditional attitudes into question and revealing secret skeletons in secret closets. Instances of sexual hypocrisy, child abuse and domestic violence were made public and provoked debates which highlighted the need to reconsider perceptions as well as legal formulation of the links between the individual, the community and its institutions. Introducing their 1997 volume
Gender and Sexuality in Modern Ireland, Anthony Bradley and Maryann Gialanella Valiulis argue that this ‘fairly sudden social change in Ireland . . . is directly concerned with gender’, and there is ‘a growing intellectual awareness
13 ‘Sacred spaces’: from:
Irish Literature Since 1990
Author(s) Regan Stephen
Abstract: One of the familiar conventions of autobiography is its revelation of an individual life through a compelling first-person narrative voice. To work upon its readers most effectively, autobiography needs to present the life in question as both unique and typical; it must offer an appealing account of an existence that is special enough and significant enough to warrant attention, but it must also sustain that attention through an insistence on common human dilemmas and a shared sense of endeavour. At the same time as presenting a single life as unfolding and uncertain, shaped by that which can only be dimly
CHAPTER 6 Three Structuring Dynamisms from:
The Three Dynamisms of Faith
Abstract: We have listened to reflections on the drama of hope, to the Bible, to exegetes, and to a good number of philosophers and theologians, principally Thomas Aquinas, John Henry Newman, and Bernard Lonergan. So I assume my readers are ready for an actualization of Christian faith in accordance with the concerns, hesitancies, worries, and questions about affective fulfillment, the meaning of human life, and truth, which were described in the introduction and in chapter 1. With respect to Lonergan’s levels of intentionality, I situate affective fulfillment on the fourth level, meaning on the second, and truth on the third.
CHAPTER 6 Three Structuring Dynamisms from:
The Three Dynamisms of Faith
Abstract: We have listened to reflections on the drama of hope, to the Bible, to exegetes, and to a good number of philosophers and theologians, principally Thomas Aquinas, John Henry Newman, and Bernard Lonergan. So I assume my readers are ready for an actualization of Christian faith in accordance with the concerns, hesitancies, worries, and questions about affective fulfillment, the meaning of human life, and truth, which were described in the introduction and in chapter 1. With respect to Lonergan’s levels of intentionality, I situate affective fulfillment on the fourth level, meaning on the second, and truth on the third.
CHAPTER 6 Three Structuring Dynamisms from:
The Three Dynamisms of Faith
Abstract: We have listened to reflections on the drama of hope, to the Bible, to exegetes, and to a good number of philosophers and theologians, principally Thomas Aquinas, John Henry Newman, and Bernard Lonergan. So I assume my readers are ready for an actualization of Christian faith in accordance with the concerns, hesitancies, worries, and questions about affective fulfillment, the meaning of human life, and truth, which were described in the introduction and in chapter 1. With respect to Lonergan’s levels of intentionality, I situate affective fulfillment on the fourth level, meaning on the second, and truth on the third.
4. HIDDEN LIVES, IRONIC SELVES: from:
Rethinking Sincerity and Authenticity
Abstract: Kierkegaard’s deep-seated ambivalence toward self-congruence and theatricality extends beyond his pseudonymous works, and into his signed religious discourses, written, as the title page to each indicates, by ”S. Kierkegaard.” What’s more, the career-long oscillation between pseudonymous and nonpseudonymous works (published in a more or less alternating pattern from 1843 to 1849) dramatizes the depths of that ambivalence. While pseudonymity—what Kierkegaard elsewhere calls ”polyonymity” (
SV7:545/CUP625)—cautions readers against the assumption of sincerity (i.e., that any particular claim is necessarily Kierkegaard’s own), nonpseudonymity renews questions about sincerity. One rightly wonders if a signed work represents Kierkegaard’s own sincerely held
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
2. Témoigner de sa foi chrétienne par des histoires d’intensification from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Rigby Paul
Abstract: Tout d’abord, le fil conducteur de toute mon investigation peut être résumé dans une citation de l’influent essai de Walter Benjamin,
The Storyteller². Il y déclare : « La consultation est moins une réponse à une question qu’une proposition visant la continuation d’une histoire qui est en train de se déployer³. » Là où la route en avant dans
5. De quelques conditions éthiques pour le témoignage de foi from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Brunet Patrick J.
Abstract: Être témoin de sa foi dans les médias requiert des conditions particulières de la part du témoin (l’émetteur), en raison de la nature même du contenu des messages qu’il souhaite transmettre, en corrélation avec le moyen de communication par lequel ces messages vont atteindre les publics visés. La question « comment être témoin de sa foi par les médias ? » suppose, selon nous, trois conditions essentielles : 1) le contenu du témoignage doit présenter les particularités de la foi dont le témoin est animé ; 2) le témoin doit tenir compte des spécificités structurelles et formelles du média par
8. Les témoins de foi religieuse ont-ils une véritable influence sur les publics ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) De Guise Jacques
Abstract: Quels sont les effets sur le public de l’intervention du témoin de la foi religieuse dans les médias ? Si je prends la question au pied de la lettre, je ne suis pas sûr qu’on puisse y répondre dans l’état actuel des connaissances. Je suis professeur de communication depuis trop longtemps pour ne pas traiter ce type de question avec prudence. Ce dont je suis certain, c’est que la question des effets des médias n’est pas
26. Quand faut-il témoigner de sa foi dans les médias ? from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Dubuc Jean-Guy
Abstract: Mon sujet touche la question que de plus en plus de croyants se posent, de plus en plus souvent, dans notre société de plus en plus pluraliste : quand, à quel moment est-il convenable, opportun ou nécessaire de témoigner de sa foi à haute voix dans les médias? On pourrait, dès à présent, avancer cette réponse : on doit toujours se poser la question du
commentquand on juge que c’est lemoment.
27. Témoigner de sa foi en culture et médias électroniques, c’est faire le choix d’une narration qui échappe au mercantilisme from:
Témoigner de sa foi, dans les médias, aujourd'hui
Author(s) Boomershine Thomas E.
Abstract: La question : « comment être témoin de la foi chrétienne dans la communication médiatique électronique ? » est inextricablement liée à celle de l’établissement des conditions requises de la part d’un témoin de foi pour être authentique et signifiant dans la communication publique. Cette question est liée au mystère de savoir comment Dieu communique avec nous dans et à travers quels moyens de communication. Le casse-tête est d’autant plus stimulant qu’il y a beaucoup de réponses différentes données actuellement à cette question. Et un certain nombre de conservateurs évangéliques ou culturels, qui se croient les plus assurés de leurs
4 No Apologies for the Anti-Renters: from:
The Illiberal Imagination
Abstract: Sedgwick’s
The Poor Rich Man and Live and Let Live,I argued in the previous chapter, legitimate economic inequality in part by imagining the working class as politically docile: in Sedgwick’s 1830s novels, the working class assents to an economically hierarchical social order, discovering in economic inequality the manifestation of “providence.” Yet, what if U.S. workers do not assent to economic inequality? What if U.S. workers understand economic inequality as a violation of “natural law”? These are questions that animate James Fenimore Cooper’s now (also) largely forgotten 1840s Littlepage novels—Satanstoe(1845),The Chainbearer(1846), andThe Redskins(1846). In
Chapitre 8 L’expansion de l’espace scolaire francophone à Ottawa (1967-1998) : from:
Ottawa, lieu de vie français
Author(s) CROTEAU Jean-Philippe
Abstract: L’historiographie a reconnu très tôt l’importance des questions éducatives dans le parcours historique de la minorité franco-ontarienne. Celles-ci revêtent un caractère incontournable en raison du rôle prépondérant joué par l’école dans la constitution ou le renouvellement du tissu social et identitaire de la collectivité francophone¹. De plus, la résistance à l’assimilation linguistique et culturelle a constitué un thème central dans l’historiographie, qui a souvent présenté les luttes scolaires pour l’école catholique et de langue française comme un acte fondateur de l’identité franco-ontarienne².
Chapitre 12 La question des services en français à la Ville d’Ottawa depuis les années 1980 from:
Ottawa, lieu de vie français
Author(s) MÉVELLEC Anne
Abstract: La ville d’Ottawa est le siège de la capitale du Canada, mais elle est aussi une entité dont la légitimité vient du corps politique qui la dirige. À ce titre, la Ville est soumise au jeu de nombreux acteurs aux intérêts politiques divers, incluant les groupes francophones qui revendiquent des services en français. La communauté francophone représente 16,4 % de la population de la ville² et entretient des liens privilégiés avec les populations francophones de l’Est ontarien et de Gatineau, du côté québécois³. La présence historique ainsi que la situation particulière de ces populations font en sorte que la question
1 Monuments in History from:
Holocaust Monuments and National Memory
Abstract: In his famous essay on ‘Monuments’ of 1927, the writer Robert Musil claims that there is nothing more invisible to the human eye than a monument. ‘The remarkable thing about monuments is that one does not notice them. There is nothing in the world so invisible as a monument.’¹ The suggestion that precisely those images, figures and events that people strive to represent in public should go unheeded provokes numerous questions about the relation of individuals and groups to symbols and their impact as focal points of political communication. If familiarity with everyday objects indeed erodes the curiosity of passers-by,
Chapter 1 Historical Narration: from:
History
Abstract: What is historical narration? Most historians will feel bored when they hear this question. They will probably think: ‘Leave this matter to the people in the literature and philosophy departments’, but in fact this question impacts on the fundamentals of their own work and brings philosophy and linguistics much nearer than usual to historical studies.
Chapter 6 New History: from:
History
Abstract: We cannot say that the development of historical studies in the twentieth century has provided a canonically established use of theory in dealing with sources. There have been different procedures in the developing and use of theory in the methodical procedure of interpretation for historical research. “If” and “how” and “what type” of theories should be developed and used were open questions. Different paradigms for historical interpretation were developed according to different concepts of historical studies. In the following pages I want to characterize some of the more important of these disciplinary structures within historical studies of the twentieth century²,
Chapter 9 Historical Thinking as Trauerarbeit: from:
History
Abstract: It is this question on which
Chapter 10 Historizing Nazi-Time: from:
History
Abstract: The debate on the historization of National Socialism has raised substantial theoretical problems that need further elucidation. The thrust of the
Historikerstreitwas largely political, which meant that fundamental questions on the nature of historical knowledge inherent in that dispute went unseen; they were generally not touched upon or figured only on the periphery. But the exchange of letters between Martin Broszat and Saul Friedländer prompted by the formers provocative “plea” was different.⁴ It also addressed political constellations in German historical culture, and National Socialism’s place in German memory. Yet it differed from the historians’ debate in several ways: the
Chapter 1 Historical Narration: from:
History
Abstract: What is historical narration? Most historians will feel bored when they hear this question. They will probably think: ‘Leave this matter to the people in the literature and philosophy departments’, but in fact this question impacts on the fundamentals of their own work and brings philosophy and linguistics much nearer than usual to historical studies.
Chapter 6 New History: from:
History
Abstract: We cannot say that the development of historical studies in the twentieth century has provided a canonically established use of theory in dealing with sources. There have been different procedures in the developing and use of theory in the methodical procedure of interpretation for historical research. “If” and “how” and “what type” of theories should be developed and used were open questions. Different paradigms for historical interpretation were developed according to different concepts of historical studies. In the following pages I want to characterize some of the more important of these disciplinary structures within historical studies of the twentieth century²,
Chapter 9 Historical Thinking as Trauerarbeit: from:
History
Abstract: It is this question on which
Chapter 10 Historizing Nazi-Time: from:
History
Abstract: The debate on the historization of National Socialism has raised substantial theoretical problems that need further elucidation. The thrust of the
Historikerstreitwas largely political, which meant that fundamental questions on the nature of historical knowledge inherent in that dispute went unseen; they were generally not touched upon or figured only on the periphery. But the exchange of letters between Martin Broszat and Saul Friedländer prompted by the formers provocative “plea” was different.⁴ It also addressed political constellations in German historical culture, and National Socialism’s place in German memory. Yet it differed from the historians’ debate in several ways: the
Chapter 1 Historical Narration: from:
History
Abstract: What is historical narration? Most historians will feel bored when they hear this question. They will probably think: ‘Leave this matter to the people in the literature and philosophy departments’, but in fact this question impacts on the fundamentals of their own work and brings philosophy and linguistics much nearer than usual to historical studies.
Chapter 6 New History: from:
History
Abstract: We cannot say that the development of historical studies in the twentieth century has provided a canonically established use of theory in dealing with sources. There have been different procedures in the developing and use of theory in the methodical procedure of interpretation for historical research. “If” and “how” and “what type” of theories should be developed and used were open questions. Different paradigms for historical interpretation were developed according to different concepts of historical studies. In the following pages I want to characterize some of the more important of these disciplinary structures within historical studies of the twentieth century²,
Chapter 9 Historical Thinking as Trauerarbeit: from:
History
Abstract: It is this question on which
Chapter 10 Historizing Nazi-Time: from:
History
Abstract: The debate on the historization of National Socialism has raised substantial theoretical problems that need further elucidation. The thrust of the
Historikerstreitwas largely political, which meant that fundamental questions on the nature of historical knowledge inherent in that dispute went unseen; they were generally not touched upon or figured only on the periphery. But the exchange of letters between Martin Broszat and Saul Friedländer prompted by the formers provocative “plea” was different.⁴ It also addressed political constellations in German historical culture, and National Socialism’s place in German memory. Yet it differed from the historians’ debate in several ways: the
Chapter 1 Historical Narration: from:
History
Abstract: What is historical narration? Most historians will feel bored when they hear this question. They will probably think: ‘Leave this matter to the people in the literature and philosophy departments’, but in fact this question impacts on the fundamentals of their own work and brings philosophy and linguistics much nearer than usual to historical studies.
Chapter 6 New History: from:
History
Abstract: We cannot say that the development of historical studies in the twentieth century has provided a canonically established use of theory in dealing with sources. There have been different procedures in the developing and use of theory in the methodical procedure of interpretation for historical research. “If” and “how” and “what type” of theories should be developed and used were open questions. Different paradigms for historical interpretation were developed according to different concepts of historical studies. In the following pages I want to characterize some of the more important of these disciplinary structures within historical studies of the twentieth century²,
Chapter 9 Historical Thinking as Trauerarbeit: from:
History
Abstract: It is this question on which
Chapter 10 Historizing Nazi-Time: from:
History
Abstract: The debate on the historization of National Socialism has raised substantial theoretical problems that need further elucidation. The thrust of the
Historikerstreitwas largely political, which meant that fundamental questions on the nature of historical knowledge inherent in that dispute went unseen; they were generally not touched upon or figured only on the periphery. But the exchange of letters between Martin Broszat and Saul Friedländer prompted by the formers provocative “plea” was different.⁴ It also addressed political constellations in German historical culture, and National Socialism’s place in German memory. Yet it differed from the historians’ debate in several ways: the
3. Interpreting the Notion of Civil Society from:
Toward a Global Civil Society
Author(s) Cohen Jean
Abstract: I will address three questions disturbing to those who make use of the concept of civil society.
6. In Common Together: from:
Toward a Global Civil Society
Author(s) Elshtain Jean Bethke
Abstract: The question of the one and the many, of unity and diversity, has been posed since the beginning of political thought in the West. The American Founders were well aware of the vexations attendant upon the creation of a new political body. They worked with, and against, a stock of metaphors that had previously served as the symbolic vehicles of political incorporation. As men of the Enlightenment, they rejected the images of the body politic that had dominated medieval and early modern political thinking. For a Jefferson or a Madison such tropes as “the King’s two bodies” or John of
8. Progressive Politics and Communitarian Culture from:
Toward a Global Civil Society
Author(s) Galston William
Abstract: From a communitarian perspective, a fascinating problematic has been established, which is an empirical question that cannot be resolved philosophically or ideologically. But it is nevertheless a question I have reflected on through the exemplary person of Alexis de Tocqueville,
9. Neo-Hegelian Reflections on the Communitarian Debate from:
Toward a Global Civil Society
Author(s) Pinkard Terry
Abstract: I will offer some very general reflections on why certain communitarian ideas have been raised in the national debate and why the communitarian agenda on its own cannot be the full story of what we should be doing and thinking. It strikes me that we ought to begin with the very general question: why is it that communitarianism has suddenly been appearing on the political and philosophical landscape in the way that it recently has? In trying to answer this question, I am going to do three things. I am going to begin with an anecdote, end with a slogan,
12. Economic Policy and the Role of the State—The Invisible, the Visible and the Third Hand from:
Toward a Global Civil Society
Author(s) Altvater Elmar
Abstract: It is evident that, among other factors, the functioning of the welfare state as well as the institutional richness and democratic reach of the civil society depends heavily on the economic efficiency of a given society. Now, the question is: what does economic efficiency depend on? There are several different answers, each of them depending on their theoretical background. Neoliberals or neo-classical economists stress the meaning of the “invisible hand” of a free-market system as the crucial prerequisite for achieving the best distribution of productive factors, of finding the best path of innovation and evolution, and for realizing the highest
13. Industrial Policy—Will Clinton Find the High Wage Path? from:
Toward a Global Civil Society
Author(s) Faux Jeff
Abstract: Bill Clinton’s charge that “we are working harder for less” was repeated at campaign bus stops all the way to the White House. Echoing a decade of policy debate among Democrats, he talked of the need for America to seek a “high-wage” path through the new competitive global marketplace. With his election, “industrial policy” has crept back on to the national agenda: the question now is not whether the government should guide the private sector to become more competitive, but how.
Book Title: The Imaginary Revolution-Parisian Students and Workers in 1968
Publisher: Berghahn Books
Author(s): Seidman Michael
Abstract: The events of 1968 have been seen as a decisive turning point in the Western world. The author takes a critical look at "May 1968" and questions whether the events were in fact as "revolutionary" as French and foreign commentators have indicated. He concludes the student movement changed little that had not already been challenged and altered in the late fifties and early sixties. The workers' strikes led to fewer working hours and higher wages, but these reforms reflected the secular demands of the French labor movement. "May 1968" was remarkable not because of the actual transformations it wrought but rather by virtue of the revolutionary power that much of the media and most scholars have attributed to it and which turned it into a symbol of a youthful, renewed, and freer society in France and beyond.
Link: http://www.jstor.org/stable/j.ctt1x76fq7
Book Title: The Imaginary Revolution-Parisian Students and Workers in 1968
Publisher: Berghahn Books
Author(s): Seidman Michael
Abstract: The events of 1968 have been seen as a decisive turning point in the Western world. The author takes a critical look at "May 1968" and questions whether the events were in fact as "revolutionary" as French and foreign commentators have indicated. He concludes the student movement changed little that had not already been challenged and altered in the late fifties and early sixties. The workers' strikes led to fewer working hours and higher wages, but these reforms reflected the secular demands of the French labor movement. "May 1968" was remarkable not because of the actual transformations it wrought but rather by virtue of the revolutionary power that much of the media and most scholars have attributed to it and which turned it into a symbol of a youthful, renewed, and freer society in France and beyond.
Link: http://www.jstor.org/stable/j.ctt1x76fq7
Anamneses of a Pestilent Infant: from:
Ethnographica Moralia
Author(s) Athanasiou Athena
Abstract: The brash skeptic and the defunct hero, the abandoned infant and the triumphant sovereign, the autonomous and the dispossessed, the Hegelian inaugural philosopher, Nietzsche’s last human, the Freudian emblematic figure. How do the multiple figures of Oedipus enact and inflect the philosophical, anthropological, and psychoanalytic aporias of modern Western episteme? In this essay, I attempt to tackle this question by thinking through the cleavages of heteronomy and autonomy, belonging and errancy, sovereignty and liminality, the body of the sovereign and the future of the body politic. I suggest a (literally) symptomatic reading of Oedipus’s body, one that illustrates a corporeal
AFTERWORD: from:
Ethnographica Moralia
Author(s) Kakavoulia Maria
Abstract: Since commentary seems to be both a questions-raising and an interpretive practice, I would like to bring into discussion an issue that I think relates in an immediate way to the preceding papers in this volume. We already have an overabundance of theoretical metalanguages informed by powerful interdisciplinary movements (semiotics, linguistics, textual theory, postcolonialism, etc.) that attempt to master issues concerning representational modes. Here, for reasons of terminological economy, I would like to bring into the discussion the verbal-visual distinction and its importance in cross-cultural research. Reminding us of Michel Foucault’s distinction between the seeable and the sayable, this semiotic
Book Title: Chinese Landscape Painting as Western Art History- Publisher: Hong Kong University Press, HKU
Author(s): Purtle Jennifer
Abstract: This is a provocative essay of reflections on traditional mainstream scholarship on Chinese art as done by towering figures in the field such as James Cahill and Wen Fong. James Elkins offers an engaging and accessible survey of his personal journey encountering and interpreting Chinese art through Western scholars' writings. He argues that the search for optimal comparisons is itself a modern, Western interest, and that art history as a discipline is inherently Western in several identifiable senses. Although he concentrates on art history in this book, and on Chinese painting in particular, these issues bear implications for Sinology in general, and for wider questions about humanistic inquiry and historical writing. Jennifer Purtle's Foreword provides a useful counterpoint from the perspective of a Chinese art specialist, anticipating and responding to other specialists’ likely reactions to Elkins's hypotheses.
Link: http://www.jstor.org/stable/j.ctt1xcrn3
V Postscripts from:
Chinese Landscape Painting as Western Art History
Abstract: Something about Chinese landscape painting stirs my interest in questions of art and art history, rather than the other way around. What is said about the paintings raises questions, and those questions return to the paintings as if for nourishment. Because of the nature of this inquiry I have not had the opportunity to say much about what attracts me to individual paintings—their visual force, their geographic contexts, their consumers, their painters’ lives—and it may often have seemed that I would rather talk about what art history is, rather than what the paintings suggest it should be. I
Book Title: Questions of Phenomenology-Language, Alterity, Temporality, Finitude
Publisher: Fordham University Press
Author(s): Caputo John D.
Abstract: Through her critical and productive dialogue with multiple phenomenological thinkers, Dastur concisely shows each thinker's debts to and departures from others, as well as each thinker's innovations and limitations. She does this judiciously, without choosing sides because, for her, phenomenology is above all a way of thinking through a problem and practicing a method. The fecundity of the movement is appreciated only by participating in it-phenomenology has always thought of itself as philosophical research undertaken by and through a community of thinkers who share certain fundamental questions and ways of approaching those questions, even if their responses to these questions often differ. In this regard, Dastur is both one of the clearest guides to phenomenology and one of its ablest practitioners.
Link: http://www.jstor.org/stable/j.ctt1xhr5sw
10 Phenomenology of the Event: from:
Questions of Phenomenology
Abstract: Is philosophy ready to take account of the sudden emergence and factuality of the event, which since Plato has been defined as a thought of the generality and invariance of essence? Such is the very general question with which I would like to begin. As Husserl recalls at the very beginning of his lectures on the phenomenology of internal time-consciousness, the question of time and its contingency has always constituted the most crucial challenge for philosophy, marking the limits of its enterprise to intellectually possess the world because, as the very stuff of things, time seems to escape radically from
11 Phenomenology and History (Dilthey, Husserl, Heidegger) from:
Questions of Phenomenology
Abstract: Is it possible to come to an understanding of the historical dimension in its totality without relating it to an anthropological agency [
instance]? This question may seem altogether meaningless at first glance, since it seems perfectly obvious that Karl Marx was right to claim that it is humans who make history.¹ Do we other moderns agree with his fundamental thesis that humans are by definition historical beings? What meaning should be given to the historicity of human beings? Does it mean the decline of the absolute in all its forms and the domination of the most unbridled form of relativism,
12 History and Hermeneutics (Ricoeur and Gadamer) from:
Questions of Phenomenology
Abstract: A question that the reader of
Time and Narrativemight pose is the following: what finally is the philosophical status of narrative? Is it an epistemological principle or is rather, or at
Book Title: The Face of the Other and the Trace of God-Essays on the Philosophy of Emmanuel Levinas
Publisher: Fordham University Press
Author(s): Bloechl Jeffrey
Abstract: The Face of the Other and the Trace of God contain essays on the philosophy of Emmanuel Levinas, and how his philosophy intersects with that of other philosophers, particularly Husserl, Kierkegaard, Sartre, and Derrida. This collection is broadly divided into two parts: relations with the other, and the questions of God.
Link: http://www.jstor.org/stable/j.ctt1xhr5td
1 The Body of Difference from:
The Face of the Other and the Trace of God
Author(s) Franck Didier
Abstract: Is there a path leading from originary time to the meaning of Being? Is time itself manifest as the horizon of Being?Heidegger poses these two questions at the end of the existential analytic, where they interruptSein und Zeit, announcing the section entitled “Time and Being,” at the threshold of which fundamental ontology breaks off provisionally but also, as it has happened, definitively. Can one, in spite of this solution of continuity and the unachieved status of a universal phenomenological ontology, still engage these questions, describing the movement of thought which bears them and to which they are opened
3 The Encounter with the Stranger: from:
The Face of the Other and the Trace of God
Author(s) Bernet Rudolf
Abstract: The encounter with the Other has become a central issue in European philosophy of the last fifty years. This “issue” is, however, hardly more than a common name for a great variety of questions. Contemporary philosophical debates on rationalism versus relativism, universalism versus particularism, transculturalism versus multiculturalism, and so forth can be said to circle around the question of the Other as an emblematic figure representing difference, plurality, and strangeness. Political issues concerning the assimilation or integration of strangers, the politics of gender, the treatment of the poor by the rich, of the disabled by the healthy, of non-Europeans by
2 Reflecting on Approaches to Jesus in the Qur’ān from the Perspective of Comparative Theology from:
How to Do Comparative Theology
Author(s) von Stosch Klaus
Abstract: The first issue to which comparative theology must respond when its methodology is questioned is choosing a topic for discussion. As religions offer such great variety of starting points for discussion, these points should not be chosen only according to the preference of the researcher or institution, if comparative theology wants to show its relevance to the Church and society. In my opinion, theology, like any other science, should try to solve problems and to respond to contemporary issues. Therefore, I see three legitimate starting points for comparative theology: problems of society, problems of theology, and problems that arise out
13 Incarnational Speech: from:
How to Do Comparative Theology
Author(s) Bannon Brad
Abstract: How—and why—does one do comparative theology? As the essays in this volume demonstrate, there are as many answers to these questions as there are comparative theologians. One’s method and purpose even tends to vary from one project to the next.¹ In part, this is because theology is often driven by questions. Differing questions require differing methods of inquiry. Because comparative theologians delve deeply into more than one religious tradition, we are often compelled by more than one question at a time. Because this anthology addresses
how to do comparative theology, I begin by reflecting on how I formulate
14 Living Interreligiously: from:
How to Do Comparative Theology
Author(s) Barnes Michael
Abstract: Comparative Theology commends an imaginative entry into another religious world. In so doing it raises some difficult questions about what it means to live and act “interreligiously.” How to recognize continuities, acknowledge discontinuities, build creative analogies, without getting stuck into some sort of self-serving colonizing of the other? How to ensure that the complex business of mediating across religious borders does not ignore the demands of truth—and justice? How to keep alive the discipline of obedience that arises from the hearing of the Word while yet taking seriously the myriad words that are inseparable from life in a thoroughly
15 Theologizing for the Yoga Community? from:
How to Do Comparative Theology
Author(s) Corigliano Stephanie
Abstract: This essay questions the idea that an explicit faith commitment is a necessary criterion for comparative theology. Conversely, I propose that for
2 Reflecting on Approaches to Jesus in the Qur’ān from the Perspective of Comparative Theology from:
How to Do Comparative Theology
Author(s) von Stosch Klaus
Abstract: The first issue to which comparative theology must respond when its methodology is questioned is choosing a topic for discussion. As religions offer such great variety of starting points for discussion, these points should not be chosen only according to the preference of the researcher or institution, if comparative theology wants to show its relevance to the Church and society. In my opinion, theology, like any other science, should try to solve problems and to respond to contemporary issues. Therefore, I see three legitimate starting points for comparative theology: problems of society, problems of theology, and problems that arise out
13 Incarnational Speech: from:
How to Do Comparative Theology
Author(s) Bannon Brad
Abstract: How—and why—does one do comparative theology? As the essays in this volume demonstrate, there are as many answers to these questions as there are comparative theologians. One’s method and purpose even tends to vary from one project to the next.¹ In part, this is because theology is often driven by questions. Differing questions require differing methods of inquiry. Because comparative theologians delve deeply into more than one religious tradition, we are often compelled by more than one question at a time. Because this anthology addresses
how to do comparative theology, I begin by reflecting on how I formulate
14 Living Interreligiously: from:
How to Do Comparative Theology
Author(s) Barnes Michael
Abstract: Comparative Theology commends an imaginative entry into another religious world. In so doing it raises some difficult questions about what it means to live and act “interreligiously.” How to recognize continuities, acknowledge discontinuities, build creative analogies, without getting stuck into some sort of self-serving colonizing of the other? How to ensure that the complex business of mediating across religious borders does not ignore the demands of truth—and justice? How to keep alive the discipline of obedience that arises from the hearing of the Word while yet taking seriously the myriad words that are inseparable from life in a thoroughly
15 Theologizing for the Yoga Community? from:
How to Do Comparative Theology
Author(s) Corigliano Stephanie
Abstract: This essay questions the idea that an explicit faith commitment is a necessary criterion for comparative theology. Conversely, I propose that for
2 Reflecting on Approaches to Jesus in the Qur’ān from the Perspective of Comparative Theology from:
How to Do Comparative Theology
Author(s) von Stosch Klaus
Abstract: The first issue to which comparative theology must respond when its methodology is questioned is choosing a topic for discussion. As religions offer such great variety of starting points for discussion, these points should not be chosen only according to the preference of the researcher or institution, if comparative theology wants to show its relevance to the Church and society. In my opinion, theology, like any other science, should try to solve problems and to respond to contemporary issues. Therefore, I see three legitimate starting points for comparative theology: problems of society, problems of theology, and problems that arise out
13 Incarnational Speech: from:
How to Do Comparative Theology
Author(s) Bannon Brad
Abstract: How—and why—does one do comparative theology? As the essays in this volume demonstrate, there are as many answers to these questions as there are comparative theologians. One’s method and purpose even tends to vary from one project to the next.¹ In part, this is because theology is often driven by questions. Differing questions require differing methods of inquiry. Because comparative theologians delve deeply into more than one religious tradition, we are often compelled by more than one question at a time. Because this anthology addresses
how to do comparative theology, I begin by reflecting on how I formulate
14 Living Interreligiously: from:
How to Do Comparative Theology
Author(s) Barnes Michael
Abstract: Comparative Theology commends an imaginative entry into another religious world. In so doing it raises some difficult questions about what it means to live and act “interreligiously.” How to recognize continuities, acknowledge discontinuities, build creative analogies, without getting stuck into some sort of self-serving colonizing of the other? How to ensure that the complex business of mediating across religious borders does not ignore the demands of truth—and justice? How to keep alive the discipline of obedience that arises from the hearing of the Word while yet taking seriously the myriad words that are inseparable from life in a thoroughly
15 Theologizing for the Yoga Community? from:
How to Do Comparative Theology
Author(s) Corigliano Stephanie
Abstract: This essay questions the idea that an explicit faith commitment is a necessary criterion for comparative theology. Conversely, I propose that for
3 Gerson’s “Moralized” Primer of Spiritual Grammar from:
Spiritual Grammar
Abstract: Like a catechism, the
Donatus moralizatustext, which Gerson apparently wrote in the year 1411, begins with a question.¹ (See the Appendix for full translation.) That question sets up the grammatical framework that structures the rest of the text: “How many parts of speech are there?” Beginning the text already with a specialized term from the discipline of grammar, the question fronts the idea of “parts of speech,” thus emphasizing it over the number of how many parts there are. Though the wordoratio, as not only “speech,” but also “prayer,” presents immediately a possible pun, Gerson passes over this
3 Gerson’s “Moralized” Primer of Spiritual Grammar from:
Spiritual Grammar
Abstract: Like a catechism, the
Donatus moralizatustext, which Gerson apparently wrote in the year 1411, begins with a question.¹ (See the Appendix for full translation.) That question sets up the grammatical framework that structures the rest of the text: “How many parts of speech are there?” Beginning the text already with a specialized term from the discipline of grammar, the question fronts the idea of “parts of speech,” thus emphasizing it over the number of how many parts there are. Though the wordoratio, as not only “speech,” but also “prayer,” presents immediately a possible pun, Gerson passes over this
1. My Path from:
The Rigor of Things
Abstract: This question already gives rise to a paradox, for one really carries on a philosophical project without knowing what prompts it, or even precisely because one does not know it. In a sense, I have never had the impression that I knew where I was going, and I have never started a philosophical undertaking, such as a book or an article, being sure of where I was going or
4. Theology from:
The Rigor of Things
Abstract: Idol and Distancewas written very quickly in 1976, although it relied on material already worked out over several years, especially arguments that had been put to the test in articles published inRésurrectionduring the years 1970 through 1973. In this sense, then, it was an occasional book, but it tackled a haunting or even stubborn problem, one that occupied me and many others for years—the question of the “death of God.” I ended up approaching
5. A Matter of Method from:
The Rigor of Things
Abstract: That’s a huge question to which I should return in a more explicit manner some day. Without waiting for that, one can at least point out that, while one can easily write a history of philosophy as a simple appendix to the history of ideas (a thing that is entirely possible; many do it), this raises at least one difficulty: When the history of philosophy is turned into the history of
philosophical
1. My Path from:
The Rigor of Things
Abstract: This question already gives rise to a paradox, for one really carries on a philosophical project without knowing what prompts it, or even precisely because one does not know it. In a sense, I have never had the impression that I knew where I was going, and I have never started a philosophical undertaking, such as a book or an article, being sure of where I was going or
4. Theology from:
The Rigor of Things
Abstract: Idol and Distancewas written very quickly in 1976, although it relied on material already worked out over several years, especially arguments that had been put to the test in articles published inRésurrectionduring the years 1970 through 1973. In this sense, then, it was an occasional book, but it tackled a haunting or even stubborn problem, one that occupied me and many others for years—the question of the “death of God.” I ended up approaching
5. A Matter of Method from:
The Rigor of Things
Abstract: That’s a huge question to which I should return in a more explicit manner some day. Without waiting for that, one can at least point out that, while one can easily write a history of philosophy as a simple appendix to the history of ideas (a thing that is entirely possible; many do it), this raises at least one difficulty: When the history of philosophy is turned into the history of
philosophical
1. My Path from:
The Rigor of Things
Abstract: This question already gives rise to a paradox, for one really carries on a philosophical project without knowing what prompts it, or even precisely because one does not know it. In a sense, I have never had the impression that I knew where I was going, and I have never started a philosophical undertaking, such as a book or an article, being sure of where I was going or
4. Theology from:
The Rigor of Things
Abstract: Idol and Distancewas written very quickly in 1976, although it relied on material already worked out over several years, especially arguments that had been put to the test in articles published inRésurrectionduring the years 1970 through 1973. In this sense, then, it was an occasional book, but it tackled a haunting or even stubborn problem, one that occupied me and many others for years—the question of the “death of God.” I ended up approaching
5. A Matter of Method from:
The Rigor of Things
Abstract: That’s a huge question to which I should return in a more explicit manner some day. Without waiting for that, one can at least point out that, while one can easily write a history of philosophy as a simple appendix to the history of ideas (a thing that is entirely possible; many do it), this raises at least one difficulty: When the history of philosophy is turned into the history of
philosophical
2 TRUTH from:
The Origin of the Political
Abstract: It is precisely in relation to this order of inquiry that Arendt and Weil’s interpretations of the Homeric world—and of
The Iliadin particular—assume singular importance. This is the case because it is a question to which they both return on a number of occasions, as if the return itself were decisive for the formulation of their own categories. But, above all, it is the case because their interpretations uncover, like nothing else, the aforementioned phenomenon of “concordant dissonance” or of “dissonant concordance.” It is not by chance that the most extensive reference that Arendt ever made to
Book Title: Sexual Disorientations-Queer Temporalities, Affects, Theologies
Publisher: Fordham University Press
Author(s): MOORE STEPHEN D.
Abstract: Sexual Disorientations brings some of the most recent and significant works of queer theory into conversation with the overlapping fields of biblical, theological and religious studies to explore the deep theological resonances of questions about the social and cultural construction of time, memory, and futurity. Apocalyptic, eschatological and apophatic languages, frameworks, and orientations pervade both queer theorizing and theologizing about time, affect, history and desire. The volume fosters a more explicit engagement between theories of queer temporality and affectivity and religious texts and discourses.
Link: http://www.jstor.org/stable/j.ctt1xhr6tw
How Soon Is (This Apocalypse) Now? from:
Sexual Disorientations
Author(s) MARCHAL JOSEPH A.
Abstract: These times justify impatience. Is it the end? Or was
thatthe end? Well, when exactly do you mean?¹ Has it already taken too long? If so, in which ways and in what directions have these ends or these pauses turned us, even dragged us? Ultimately, why should those of us who want (at least some) things to change care? One way to address such questions, suchfeelings, about time is to attend to a range of strange temporalities bubbling up out of an ancient letter and more recent missives in queer studies. The downright eschatological mood of late in
Remember—When? from:
Sexual Disorientations
Author(s) MACKENDRICK KARMEN
Abstract: “Surely my memory is where you dwell,” Augustine famously writes in his
Confessions, addressing the puzzling, immaterial God for whom “there can be no question of place.” We might hope to resolve the puzzle by replacing the “where” of memory with a “when,” but chronologically, too, God turns out to be not quite placeable. Augustine argues that one way that we can be sure that werememberGod is that we all seek the happiness God brings, even though we have not yet found it in this life: How else could we know about it?¹ It must be that we
3. Piaget’s Theory of Knowledge: from:
Piaget's Theory of Knowledge
Abstract: In discussing Piaget’s epistemology, a very natural starting point is the question, what is Piaget’s basic epistemological outlook, and how does it differ from traditional philosophical epistemology? Philosophers from the Greeks-to the twentieth century have advanced numerous theories of knowledge—for example, that knowledge comes from the senses and is reducible to a collection of sense impressions, or that knowledge comes from the creative activity of the rational mind. Traditionally they have also discussed questions of a more abstract, reflective kind: What problems should epistemology investigate? What are the limits of our knowledge? What method(s) should one employ in epistemology?
4. Piaget’s Epistemological Constructivism from:
Piaget's Theory of Knowledge
Abstract: Piaget’s theory of knowledge is fundamentally concerned with the question, how (developmentally) is a certain epistemic fact or property possible? How is it possible, for example, for the necessary truths contained in logic and mathematics to result from the contingent ones the child first encounters?¹ How is it possible for the epistemic objectivity of adulthood to develop from the subjectivity and egocentrism of childhood? How is it possible for objective social structures, containing properties ofjustice, fairness, and reciprocity, to develop from individual behavior patterns lacking these features? How is it possible for scientific knowledge to have developed from earlier modes
5. Piaget’s Theory of Epistemology from:
Piaget's Theory of Knowledge
Abstract: We know things, Piaget claims, because we construct epistemic structures, which function as necessary conditions for knowledge. In this process our epistemic structures become progressively more adequate. This constructivism, whatever conceptual flaws it may have, lies at the heart of Piaget’s theory of knowledge. An attempt to provide such a theory of knowledge we labelled “epistemology proper” or “normative epistemology.” Piaget’s constructivism, I suggested, is a theory about how we actually know. Constructivism can be viewed as an answer to the earlier (transcendental) question; how is it possible (developmentally) for us to have the knowledge we have? Piaget answers that
CHAPTER 12 The Visual-Spatial Side of Dream Formation from:
The Multiplicity of Dreams
Abstract: The correlation of visual-spatial forms of dream bizarreness with waking measures of imagination and creativity is not sufficient to establish the metaphoric roots of such experience. Despite recent demonstrations of cortical antecedents in phasic REM discharge, it could still be that imagistic bizarreness works on the randomization model of creativity, so favored in current artificial intelligence accounts. On that model, creative imagery would operate by destroying the continuity of ongoing propositional intelligence, so that its later reestablishment would have to include novel and so potentially useful elements. The question becomes whether visual-spatial transformations in dreams and closely related features of
CHAPTER 12 The Visual-Spatial Side of Dream Formation from:
The Multiplicity of Dreams
Abstract: The correlation of visual-spatial forms of dream bizarreness with waking measures of imagination and creativity is not sufficient to establish the metaphoric roots of such experience. Despite recent demonstrations of cortical antecedents in phasic REM discharge, it could still be that imagistic bizarreness works on the randomization model of creativity, so favored in current artificial intelligence accounts. On that model, creative imagery would operate by destroying the continuity of ongoing propositional intelligence, so that its later reestablishment would have to include novel and so potentially useful elements. The question becomes whether visual-spatial transformations in dreams and closely related features of
CHAPTER 12 The Visual-Spatial Side of Dream Formation from:
The Multiplicity of Dreams
Abstract: The correlation of visual-spatial forms of dream bizarreness with waking measures of imagination and creativity is not sufficient to establish the metaphoric roots of such experience. Despite recent demonstrations of cortical antecedents in phasic REM discharge, it could still be that imagistic bizarreness works on the randomization model of creativity, so favored in current artificial intelligence accounts. On that model, creative imagery would operate by destroying the continuity of ongoing propositional intelligence, so that its later reestablishment would have to include novel and so potentially useful elements. The question becomes whether visual-spatial transformations in dreams and closely related features of
Chapter One The Aesthetics of Estrangement: from:
Heidegger's Estrangements
Abstract: If the first temptation in taking up Heidegger’s notion of language is to read
Being and Timeas a foundational text, the second is to leap immediately fromBeing and Timeto the essays inUnterwegs zur Sprachein which Heidegger at last brings the question of language up for reflection. But if we want to understand the relation of language and poetry in Heidegger’s thinking, we need to start differently.¹
Chapter Two The Step Back: from:
Heidegger's Estrangements
Abstract: In Plato’s
Euthyphro(11b-e) Socrates compares words to the statues of Daedalus, which were said to be so lifelike that they had to be restrained like slaves, because they kept trying to escape. Untethered words wander around aimlessly, whence we get our concept of ambiguity or the waywardness of discourse. However, the tying down of one’s words is not easy. In fact, sometimes Socrates makes it sound like the question is all that can be justifiably put into words. For the rest one should keep silent, or speak only in the most guarded fashion, darkly, and then perhaps only of
Chapter Three The Abandonment of Philosophical Language from:
Heidegger's Estrangements
Abstract: The question remains, or continues to draw us out: What is it to speak? That is, what is it for speaking to occur when no one speaks but only language? “Language speaks [
Die Sprache spricht].” We are very far from understanding what this can mean. All we can say is that Heidegger encourages us, allows us, to think of speaking in terms of calling rather than as signifying. But where does this leave us?
Book Title: Norms of Rhetorical Culture- Publisher: Yale University Press
Author(s): Farrell Thomas B.
Abstract: Rhetoric is widely regarded by both its detractors and advocates as a kind of antithesis to reason. In this book Thomas B. Farrell restores rhetoric as an art of practical reason and enlightened civic participation, grounding it in its classical tradition-particularly in the rhetoric of Aristotle. And, because prevailing modernist world views bear principal responsibility for the disparagement of rhetorical tradition, Farrell also offers a critique of the dominant currents of modern humanist thought.Farrell argues that rhetoric is not antithetical to reason but is a manner of posing and answering questions that is distinct from the approaches of analytic and dialectical reason. He develops this position in a number of ways: through a series of bold reinterpretations of Aristotle's
Rhetoric; through a detailed appraisal of traditional rhetorical concepts as seen in modern texts from the Army-McCarthy hearings to Edward Kennedy's memorial for his brother, Mario Cuomo's address on abortion, Betty Friedan'sFeminine Mystique, and Vaclav Havel's inaugural address; and through a fresh appraisal of theories on the character of language and discourse found in contemporary philosophy, literary criticism, anthropology, deconstructionism, Marxism, and especially in Habermas's critical theory of communicative action.
Link: http://www.jstor.org/stable/j.ctt1xp3sn2
1 Rhetoric and Dialectic as Modes of Inquiry from:
Norms of Rhetorical Culture
Abstract: Asking questions is a curious business. The larger the question, the less likely the questioners are to be satisfied with the answer. And
rhetoricalquestions seem the most elusive of all. They are questions in name only, introduced for effect; questions for which we already have answers. Still, they continue to provoke us.¹ Earlier this century, two fascinating public figures struggled with that strange amalgam of power, suspicion, and curiosity that is implied by the thoughtful question. The figures were as different from one another as the questions that engaged them. One was a formidable intellectual, a political revolutionary, a
Book Title: Norms of Rhetorical Culture- Publisher: Yale University Press
Author(s): Farrell Thomas B.
Abstract: Rhetoric is widely regarded by both its detractors and advocates as a kind of antithesis to reason. In this book Thomas B. Farrell restores rhetoric as an art of practical reason and enlightened civic participation, grounding it in its classical tradition-particularly in the rhetoric of Aristotle. And, because prevailing modernist world views bear principal responsibility for the disparagement of rhetorical tradition, Farrell also offers a critique of the dominant currents of modern humanist thought.Farrell argues that rhetoric is not antithetical to reason but is a manner of posing and answering questions that is distinct from the approaches of analytic and dialectical reason. He develops this position in a number of ways: through a series of bold reinterpretations of Aristotle's
Rhetoric; through a detailed appraisal of traditional rhetorical concepts as seen in modern texts from the Army-McCarthy hearings to Edward Kennedy's memorial for his brother, Mario Cuomo's address on abortion, Betty Friedan'sFeminine Mystique, and Vaclav Havel's inaugural address; and through a fresh appraisal of theories on the character of language and discourse found in contemporary philosophy, literary criticism, anthropology, deconstructionism, Marxism, and especially in Habermas's critical theory of communicative action.
Link: http://www.jstor.org/stable/j.ctt1xp3sn2
1 Rhetoric and Dialectic as Modes of Inquiry from:
Norms of Rhetorical Culture
Abstract: Asking questions is a curious business. The larger the question, the less likely the questioners are to be satisfied with the answer. And
rhetoricalquestions seem the most elusive of all. They are questions in name only, introduced for effect; questions for which we already have answers. Still, they continue to provoke us.¹ Earlier this century, two fascinating public figures struggled with that strange amalgam of power, suspicion, and curiosity that is implied by the thoughtful question. The figures were as different from one another as the questions that engaged them. One was a formidable intellectual, a political revolutionary, a
Book Title: Trials of Desire-Renaissance Defenses of Poetry
Publisher: Yale University Press
Author(s): Ferguson Margaret W.
Abstract: Why has literature in Western culture so often been called on to defend itself? How do defenses of fiction-making by poets and critics compete with the texts in which philosophers, theologians, historians, or scientists justify the truth-claims of their own disciplines? Margaret Ferguson addresses these questions in a wide-ranging study that defines and illuminates the defense as a rhetorical genre in its own right-a hybrid that blurs the boundary between fiction and theoretical explanation.
Link: http://www.jstor.org/stable/j.ctt1xp3tdx
I An Apology for Defenses from:
Trials of Desire
Abstract: Jowett’s legendary advice to Oxford students embarking on careers in the British Empire may seem an odd epigraph for a book on defenses of poetry.¹ One of my purposes in writing this book, however, is to question the ideological presuppositions which underlie Jowett’s aphorism. By exploring a general territory of defensive discourse through readings of exemplary Renaissance texts, 1 hope, moreover, to suggest some reasons why Jowett’s rule has historically been honored more in the breach than in the observance, not only by poets and critics, but also by theologians, historians, scientists, and diplomats.
Book Title: Trials of Desire-Renaissance Defenses of Poetry
Publisher: Yale University Press
Author(s): Ferguson Margaret W.
Abstract: Why has literature in Western culture so often been called on to defend itself? How do defenses of fiction-making by poets and critics compete with the texts in which philosophers, theologians, historians, or scientists justify the truth-claims of their own disciplines? Margaret Ferguson addresses these questions in a wide-ranging study that defines and illuminates the defense as a rhetorical genre in its own right-a hybrid that blurs the boundary between fiction and theoretical explanation.
Link: http://www.jstor.org/stable/j.ctt1xp3tdx
I An Apology for Defenses from:
Trials of Desire
Abstract: Jowett’s legendary advice to Oxford students embarking on careers in the British Empire may seem an odd epigraph for a book on defenses of poetry.¹ One of my purposes in writing this book, however, is to question the ideological presuppositions which underlie Jowett’s aphorism. By exploring a general territory of defensive discourse through readings of exemplary Renaissance texts, 1 hope, moreover, to suggest some reasons why Jowett’s rule has historically been honored more in the breach than in the observance, not only by poets and critics, but also by theologians, historians, scientists, and diplomats.
Introduction from:
Return from Exile - Rückkehr aus dem Exil
Author(s) ZACHARASIEWICZ WALDEMAR
Abstract: Seventy years after the end of the Nazi regime seemed a suitable moment to examine the insufficiently studied question of the impact of that minority of those driven from Austria and Central Europe into exile who returned after World War Two. It is meanwhile well-known that it was not until the 1960s that the awareness of the tremendous cost of the expulsion and persecution of intellectuals and artists who belonged to the cultural and ethnic Jewish group in Central Europe, or who held views incompatible with the Nazi ideology, found expression in systematic scholarly investigations.¹ The catastrophic brain drain in
Paul Nettl, Bohemian Musicologist: from:
Return from Exile - Rückkehr aus dem Exil
Author(s) NETTL BRUNO
Abstract: This paper about my father, the distinguished music historian Paul Nettl, takes its departure from two statements which I heard him make in conversation, after he had been living in America for a good decade. The first, “mir ist der Schnabel deutsch gewachsen,” was his response to a question about his continued desire to publish in German, and relates to his inability to feel at home in English. The second, more significant, was a response to a question in a conversation about ethnic identity: somewhat like “Was sind Sie eigentlich.” – “Ja, alles in allem, bin ich eigentlich Österreicher.” I
Ernst Fraenkel and Franz Neumann: from:
Return from Exile - Rückkehr aus dem Exil
Author(s) KETTLER DAVID
Abstract: As indicated by the title, I shall not be dealing with returns to Vienna, but to Berlin. Indeed, one of my two subjects always denied that he had in fact “returned” during his twenty-five years back in Berlin, and the question about the final plans of the other are unanswerable, although there are indications that he was expecting to remain in Berlin, at least for some years, when he died in an automobile accident at the age of fifty-four. When I was asked to contribute to this publication, I offered the Berlin cases not only because I had no Viennese
1 Smaller Numbers, Stronger Voices: from:
Vatican II and Beyond
Author(s) MacDonald Heidi
Abstract: In Canada in the 1960s and 1970s, Roman Catholic congregations of women religious (commonly called nuns) suffered a perfect storm. External social forces such as secularism, feminism, consumerism, the sexual revolution, expanding state initiatives in social welfare, and the Cold War seemed to be attacking them from without by questioning their relevance. The Second Vatican Council (1962–65), called in part to address the Church’s response to these forces, initiated a period of profound self-questioning of women religious’ customs, ministries, governance, and even dress. The often divisive congregational debates associated with the Vatican II era were sometimes perceived by women
Book Title: The Ambiguous Allure of the West-Traces of the Colonial in Thailand
Publisher: Hong Kong University Press, HKU
Author(s): Chakrabarty Dipesh
Abstract: The book brings studies of modern Thai history and culture into dialogue with debates in comparative intellectual history, Asian cultural studies, and postcolonial studies. It takes Thai Studies in new directions through case studies of the cultural hybridity and ambivalences that have emerged from the manifold interactions between Siam/Thailand and the West from 1850 to the present day. Central aims of The Ambiguous Allure of the West are to critique notions of Thai "uniqueness" or "exceptionalism" and locate Thai Studies in a broader, comparative perspective by arguing that modern Siam/Thailand needs to be understood as a semicolonial society. In contrast to conservative nationalist and royalist accounts of Thai history and culture, which resist comparing the country to its once-colonized Asian neighbours, this book's contributors highlight the value of postcolonial analysis in understanding the complexly ambiguous, interstitial, liminal and hybrid character of Thai/Western cultural interrelationships. At the same time, by pointing to the distinctive position of semicolonial societies in the Western-dominated world order, the chapters in this book make significant contributions to developing the critical theoretical perspectives of international cultural studies. The contributors demonstrate how the disciplines of history, anthropology, political science, film and cultural studies all enhance these contestations in intersecting ways, and across different historical moments. Each of the chapters raises manifold themes and questions regarding the nature of intercultural exchange, interrogated through theoretically critical lenses. This book directs its discussions at those studying not only in the fields of Thai and Southeast Asian studies but also in colonial and postcolonial studies, Asian cultural studies, film studies and comparative critical theory.
Link: http://www.jstor.org/stable/j.ctt1xwbmf
Foreword: from:
The Ambiguous Allure of the West
Author(s) Chakrabarty Dipesh
Abstract: For quite some time now, the history of modern Thailand has remained a surprisingly closed book for most students of
modern South Asia. Surprising, because Thai history provides an obvious, and almost text-book, study in contrast to South Asian history of the modern period. Thailand is another and proximate Asian country that has experienced the gravitational pull of Europe over all its questions and agitations to do with becoming “modern”. Yet, unlike India, it was never formally colonized. Thai and Indian nationalisms, while showing some shared tensions over cultural domination by the West, have some significant differences that should engage
1 The Ambiguities of Semicolonial Power in Thailand from:
The Ambiguous Allure of the West
Author(s) Jackson Peter A.
Abstract: Key questions addressed in this book are how culture, knowledge and identity have been produced in modern Siam/Thailand in relation to the global dominance of the West. Euro-American world dominance emerged in the nineteenth century after several centuries of growing Western influence on the world stage and, arguably, we are now entering an era when this supremacy is being challenged by the ascendance of China, India, Russia and Brazil. However, from the mid-nineteenth to the late twentieth centuries, the period covered in the following chapters, Euro-American economic, political and military dominance was the context within which Thai culture, Thai self-understandings
2 An Ambiguous Intimacy: from:
The Ambiguous Allure of the West
Author(s) Kitiarsa Pattana
Abstract: In a recently released film,
Thawiphop (The Siam Renaissance, dir. Surapong Pinijkhar, 2004), Manee, a young Thai woman from the early twenty-first century who has grown up and been educated in France, travels back and forth between Thailand’s postmodern present and Siam’s early modern past.¹ In a scene set in the nineteenth century, she responds to questions from two nobles at the court of King Mongkut (r. 1851–1868) by offering harsh criticism of the Western influences in modern Thailand,
3 Competitive Colonialisms: from:
The Ambiguous Allure of the West
Author(s) Loos Tamara
Abstract: From the nineteenth century until the mid-twentieth, European imperial powers imposed legal and economic restrictions on Siam, as Thailand was called until 1939. These restrictions limited Siam’s sovereignty in ways that made it comparable to a European colony. Siam, from this angle, appears colonized. However, this comparison uncritically locates Siam as a victim of the West without questioning the aggrandizing activities engaged in by Siam’s rulers or challenging the conformist historiography that it produces. Below I compare Siam to imperial Britain to reveal their arresting similarities. Siam most closely approximates patterns of British imperialism in its decision to create Islamic
6 Coming to Terms with the West: from:
The Ambiguous Allure of the West
Author(s) Winichakul Thongchai
Abstract: One of the most troubling questions in Thai society since the nineteenth century has been how to deal with the
farang, the Thai word for the West, Western, and Westerners (see the introduction, Herzfeld and Pattana in this volume). Over this period, the farang has been a temptation as well as a threat in the Thai imagination, a seductive but dangerous Other (Thongchai 2000b). To Thais of all social strata, the relationship with the West has entailed a paradoxical set of desires: how to catch up with the West without “kissing the asses of the farang” (tam kon farang); how
Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: The book examines two fundamental questions: 1) what are the implications of the philosopher's oeuvre for liturgical theology at large? And 2)how does the adoption of a Ricoeurian hermeneutic shape the study of a particular rite? Taking the seminal legacy of Orthodox theologian Alexander Schmemann (1921-1983) as its point of departure, Butcher contributes to the renewal of contemporary Eastern Christian thought and ritual practice by engaging a spectrum of current theological and philosophical conversations.
Link: http://www.jstor.org/stable/j.ctt1xzh13v
CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from:
Liturgical Theology after Schmemann
Abstract: In this chapter we extend the preceding discussion of metaphor by focusing on the question of the kind of
truthcommunicated in metaphorical utterance. Given the primacy of metaphor in liturgical speech, this question is of particular importance. Dialogue with several interlocutors will set up our concluding consideration of how Byzantine worship characteristically combines kataphatic and apophatic forms of discourse—resulting in a peculiar approach to naming (and experiencing) God.
CHAPTER 6 Truth as Attestation from:
Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe
Oneself as Another
Conclusion from:
Liturgical Theology after Schmemann
Abstract: Inspired by Ricoeur’s well-known aphorism “The symbol gives rise to thought,” this book has engaged the symbolic manifold of the Byzantine Rite, and specifically its Theophany “Great Blessing of Water,” by means of Ricoeur’s own hermeneutical philosophy. It has sought to make a contribution to Orthodox liturgical theology, inspired by the legacy of Schmemann, through whom I first discovered the power of a Weltanschauung grounded in the worship of the Church. While respecting Schmemann, I have sought to go “beyond” him by questioning, at various removes, what it means to “seek in the liturgy the vision implied in its own
Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: The book examines two fundamental questions: 1) what are the implications of the philosopher's oeuvre for liturgical theology at large? And 2)how does the adoption of a Ricoeurian hermeneutic shape the study of a particular rite? Taking the seminal legacy of Orthodox theologian Alexander Schmemann (1921-1983) as its point of departure, Butcher contributes to the renewal of contemporary Eastern Christian thought and ritual practice by engaging a spectrum of current theological and philosophical conversations.
Link: http://www.jstor.org/stable/j.ctt1xzh13v
CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from:
Liturgical Theology after Schmemann
Abstract: In this chapter we extend the preceding discussion of metaphor by focusing on the question of the kind of
truthcommunicated in metaphorical utterance. Given the primacy of metaphor in liturgical speech, this question is of particular importance. Dialogue with several interlocutors will set up our concluding consideration of how Byzantine worship characteristically combines kataphatic and apophatic forms of discourse—resulting in a peculiar approach to naming (and experiencing) God.
CHAPTER 6 Truth as Attestation from:
Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe
Oneself as Another
Conclusion from:
Liturgical Theology after Schmemann
Abstract: Inspired by Ricoeur’s well-known aphorism “The symbol gives rise to thought,” this book has engaged the symbolic manifold of the Byzantine Rite, and specifically its Theophany “Great Blessing of Water,” by means of Ricoeur’s own hermeneutical philosophy. It has sought to make a contribution to Orthodox liturgical theology, inspired by the legacy of Schmemann, through whom I first discovered the power of a Weltanschauung grounded in the worship of the Church. While respecting Schmemann, I have sought to go “beyond” him by questioning, at various removes, what it means to “seek in the liturgy the vision implied in its own
Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: The book examines two fundamental questions: 1) what are the implications of the philosopher's oeuvre for liturgical theology at large? And 2)how does the adoption of a Ricoeurian hermeneutic shape the study of a particular rite? Taking the seminal legacy of Orthodox theologian Alexander Schmemann (1921-1983) as its point of departure, Butcher contributes to the renewal of contemporary Eastern Christian thought and ritual practice by engaging a spectrum of current theological and philosophical conversations.
Link: http://www.jstor.org/stable/j.ctt1xzh13v
CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from:
Liturgical Theology after Schmemann
Abstract: In this chapter we extend the preceding discussion of metaphor by focusing on the question of the kind of
truthcommunicated in metaphorical utterance. Given the primacy of metaphor in liturgical speech, this question is of particular importance. Dialogue with several interlocutors will set up our concluding consideration of how Byzantine worship characteristically combines kataphatic and apophatic forms of discourse—resulting in a peculiar approach to naming (and experiencing) God.
CHAPTER 6 Truth as Attestation from:
Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe
Oneself as Another
Conclusion from:
Liturgical Theology after Schmemann
Abstract: Inspired by Ricoeur’s well-known aphorism “The symbol gives rise to thought,” this book has engaged the symbolic manifold of the Byzantine Rite, and specifically its Theophany “Great Blessing of Water,” by means of Ricoeur’s own hermeneutical philosophy. It has sought to make a contribution to Orthodox liturgical theology, inspired by the legacy of Schmemann, through whom I first discovered the power of a Weltanschauung grounded in the worship of the Church. While respecting Schmemann, I have sought to go “beyond” him by questioning, at various removes, what it means to “seek in the liturgy the vision implied in its own
Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: The book examines two fundamental questions: 1) what are the implications of the philosopher's oeuvre for liturgical theology at large? And 2)how does the adoption of a Ricoeurian hermeneutic shape the study of a particular rite? Taking the seminal legacy of Orthodox theologian Alexander Schmemann (1921-1983) as its point of departure, Butcher contributes to the renewal of contemporary Eastern Christian thought and ritual practice by engaging a spectrum of current theological and philosophical conversations.
Link: http://www.jstor.org/stable/j.ctt1xzh13v
CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from:
Liturgical Theology after Schmemann
Abstract: In this chapter we extend the preceding discussion of metaphor by focusing on the question of the kind of
truthcommunicated in metaphorical utterance. Given the primacy of metaphor in liturgical speech, this question is of particular importance. Dialogue with several interlocutors will set up our concluding consideration of how Byzantine worship characteristically combines kataphatic and apophatic forms of discourse—resulting in a peculiar approach to naming (and experiencing) God.
CHAPTER 6 Truth as Attestation from:
Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe
Oneself as Another
Conclusion from:
Liturgical Theology after Schmemann
Abstract: Inspired by Ricoeur’s well-known aphorism “The symbol gives rise to thought,” this book has engaged the symbolic manifold of the Byzantine Rite, and specifically its Theophany “Great Blessing of Water,” by means of Ricoeur’s own hermeneutical philosophy. It has sought to make a contribution to Orthodox liturgical theology, inspired by the legacy of Schmemann, through whom I first discovered the power of a Weltanschauung grounded in the worship of the Church. While respecting Schmemann, I have sought to go “beyond” him by questioning, at various removes, what it means to “seek in the liturgy the vision implied in its own
Book Title: Liturgical Theology after Schmemann-An Orthodox Reading of Paul Ricoeur
Publisher: Fordham University Press
Author(s): Louth Andrew
Abstract: The book examines two fundamental questions: 1) what are the implications of the philosopher's oeuvre for liturgical theology at large? And 2)how does the adoption of a Ricoeurian hermeneutic shape the study of a particular rite? Taking the seminal legacy of Orthodox theologian Alexander Schmemann (1921-1983) as its point of departure, Butcher contributes to the renewal of contemporary Eastern Christian thought and ritual practice by engaging a spectrum of current theological and philosophical conversations.
Link: http://www.jstor.org/stable/j.ctt1xzh13v
CHAPTER 4 At the Intersection of the Via Positiva and the Via Negativa from:
Liturgical Theology after Schmemann
Abstract: In this chapter we extend the preceding discussion of metaphor by focusing on the question of the kind of
truthcommunicated in metaphorical utterance. Given the primacy of metaphor in liturgical speech, this question is of particular importance. Dialogue with several interlocutors will set up our concluding consideration of how Byzantine worship characteristically combines kataphatic and apophatic forms of discourse—resulting in a peculiar approach to naming (and experiencing) God.
CHAPTER 6 Truth as Attestation from:
Liturgical Theology after Schmemann
Abstract: As has by now become evident, Ricoeur approaches questions of selfhood via the “long route” of symbols, metaphors, and narratives. There is no a priori grasping of truth—although there is an intuitive guess in its regard—but only the arduous path of the imaginative exploration of, and eventual ontological validation of, possible worlds.¹ This dual sense of description of a world of meaning and subscription to it in the form of a corresponding way of life is conveyed by the notion of truth as “attestation.” In the first part of this chapter, therefore, we further probe
Oneself as Another
Conclusion from:
Liturgical Theology after Schmemann
Abstract: Inspired by Ricoeur’s well-known aphorism “The symbol gives rise to thought,” this book has engaged the symbolic manifold of the Byzantine Rite, and specifically its Theophany “Great Blessing of Water,” by means of Ricoeur’s own hermeneutical philosophy. It has sought to make a contribution to Orthodox liturgical theology, inspired by the legacy of Schmemann, through whom I first discovered the power of a Weltanschauung grounded in the worship of the Church. While respecting Schmemann, I have sought to go “beyond” him by questioning, at various removes, what it means to “seek in the liturgy the vision implied in its own
Interchapter 1: from:
Points of Departure
Abstract: Many researchers in writing studies resist quantitative research because they feel unprepared in statistical methods or lack the time required to learn and then conduct such research. This worry is hardly new, though. It has been repeatedly articulated by those struggling to develop research methods since the earliest days of our national conferences and journals (see Serviss, introduction to this collection). Members of our discipline, particularly WPAs, often employ qualitative or quantitative research, or a combination of the two, in response to local institutional need, but when those local questions are answered, they move on to the next issue. Sometimes
Chapter 3 THE THINGS THEY CARRY: from:
Points of Departure
Author(s) Serviss Tricia
Abstract: For writing studies scholars like me who focus on teacher preparation, terms like
teaching practicumandgraduate-student orientationstir up deep and pressing disciplinary tensions. We return to the same theoretical and practical questions as we do in the work of professionalizing ourselves as teachers:How can we best prepare writing teachers, both novice and veteran? When and how should programming support their professionalization? How do we simultaneously prepare them both as emerging writers and writing teachers?As we embrace digital writing, reading, and research tools even more fully, the cracks in our knowledge and strategies for preparing new writing
Chapter 5 TERMS AND PERCEPTIONS: from:
Points of Departure
Author(s) Costello Kristi Murray
Abstract: Numerous articles and studies about research papers in first-year writing (FYW) courses appeared in English journals beginning in the 1930s, many calling for abolition of the extended research paper in FYW (Larson 1982; Strickland 2004). These recurrent calls, combined with recent Citation Project findings (Howard, Serviss, and Rodrigue 2010; Jamieson and Howard 2011; The Citation Project 2012) and other works (Nelson 2011) have led some programs to eliminate the “research paper” from their curriculum altogether. Though discussions among FYW faculty at a public university in the State University of New York (SUNY) system echoed the same questions about the validity
Chapter 6 RESEARCH AND RHETORICAL PURPOSE: from:
Points of Departure
Author(s) Larson Brian N.
Abstract: In this chapter, we address student research writing in the context of a technical and professional writing course at a large public university. Specifically, we examine how students situate references to previous research in analytical reports. Our study addresses the question,
for what rhetorical purposes do students integrate sources into research reports?This inquiry was inspired in part by recent work in the Citation Project regarding the ways students integrate sources into research writing. When Howard, Serviss, and Rodrigue (2010) examined eighteen student texts for instances of paraphrases, patchwriting, summary, and direct quotes, their analysis supported the hypothesis that students
Points of Departure 3: from:
Points of Departure
Abstract: Like the other research described in this collection, we present the chapters in this section along with their various appendices as part of the evolving research process that informs writing studies, with each serving as a potential point of departure for adaptation or development. As they plan a study or take existing research beyond preliminary, pilot, or local study, researchers can use what these chapters reveal to help them shape and refine questions, generate hypotheses to test, and replicate or revise methods and interpretations. We also hope these adaptations will be developed in ways that allow the studies to become
Book Title: Les fondations philanthropiques:de nouveaux acteurs politiques?- Publisher: Presses de l'Université du Québec
Author(s): Lefèvre Sylvain
Abstract: Ouvrage clé permettant de comprendre le rôle politique des fondations subventionnaires, le présent collectif est la première grande synthèse de l’histoire de la philanthropie canadienne et québécoise. Dès le début du XXe siècle, la dimension sociopolitique des organisations philanthropiques a été remise en question : quelle légitimité d’action pouvaient avoir des acteurs privés fortunés dans le domaine de l’entraide ? Cet ouvrage répond à cette question en se basant sur une variété de travaux dirigés par différentes équipes de recherche. Plusieurs thèmes centraux sont abordés : survol historique et comparatif du rôle des fondations, au Québec, au Canada et ailleurs ; proposition de classification théorique et empirique des fondations ; caractérisation des relations entre les différents acteurs de l’écosystème philanthropique ; identification des stratégies mobilisées par ces différents acteurs ; réflexions sur le rôle des fondations dans la création de politiques publiques… Ce livre propose une vue d’ensemble éclairante du secteur de la philanthropie subventionnaire qui, malgré son champ d’action restreint, demeure fondamental dans les reconfigurations sociales en cours.
Link: http://www.jstor.org/stable/j.ctt1z27hnx
INTRODUCTION from:
Les fondations philanthropiques:de nouveaux acteurs politiques?
Author(s) Lefèvre Sylvain
Abstract: Les fondations subventionnaires, de nouveaux acteurs politiques? Telle est la question à laquelle nous tenterons de répondre par la production de cet ouvrage collectif. Les différents auteurs qui ont contribué à sa réalisation apportent, chacun à leur façon, des éléments de réponse à cette question. Rappelons que cette interrogation date. Dès le début du XX
esiècle, avec le développement des premières fondations subventionnaires étatsuniennes de l’ère moderne, la dimension sociopolitique de ces organisations a été fortement questionnée. Ce questionnement critique a d’ailleurs donné lieu à des relations tendues entre des dirigeants de ces nouvelles organisations et la présidence de l’État
CONCLUSION. from:
Les fondations philanthropiques:de nouveaux acteurs politiques?
Author(s) Lévesque Benoît
Abstract: Depuis la publication au printemps 2011 du numéro de la revue
Lien social et politiquessur la philanthropie et les fondations privées (Lefèvre et Charbonneau, 2011), le constat que nous y présentions sur le faible niveau de développement des connaissances au Canada et au Québec sur cette question a bien changé. Premièrement, entre 2014 et 2017, un vaste programme de recherche partenariale sur la philanthropie canadienne a été soutenu par le Conseil de recherche en sciences humaines du Canada (CRSH), lequel programme a donné naissance au Laboratoire montréalais de recherche partenariale sur la philanthropie canadienne (PhiLab 1). Deuxièmement, seulement sur
2 Difficulties: from:
The Spirit of God
Abstract: The world born of the eighteenth-century Enlightenment is suspicious of our statements about the Holy Spirit. It calls them into question. Indeed, it has learned to mistrust every explanation involving a transcendent, unverifiable “cause.” The spirit it favors is
ours, not that unknown One beyond the clouds. Its suspicion takes many forms and I do not claim to deal with all of them. Nevertheless, here are five or six of its principal manifestations, from the most superficial to the most philosophically sophisticated.
3 The Spirit Is the Source of Life in Us Personally and in the Church from:
The Spirit of God
Abstract: Having recalled the fact of an uncritical but constant claim that the Spirit
of Godis at work in us and in the world, I have highlighted the main difficulties to which this claim gives rise. This sequence is well known to believers: after a time of peaceful possession of the faith, they become aware of challenges to it. If not doubt, at least an ongoing questioning—what St. Thomas called thecogitatio—is a part of the faith. It is the passport into what Paul Ricoeur calls the second naiveté,¹ which is more or less the state of a
ARTICLE 4 Pneumatology Today from:
The Spirit of God
Abstract: Each Tuesday during the Second Vatican Council, the Secretariat for Christian Unity held a meeting with the observers in the Unitas Residence on the via dell’Anima. There they explained and discussed the questions with which the conciliar assembly was currently dealing or that it expected to take up. Now the observers—Protestant, Orthodox, Anglican—frequently found fault with the conciliar texts for their lack of pneumatology. Account was taken of these critical comments, and Paul VI noted that there are 258 references to the Holy Spirit in the documents of Vatican II.² But is that all that is required to
Introductory Note from:
Close Encounters
Author(s) Gerigk Horst-Jürgen
Abstract: This collection of essays is neither a history of Russian literature in disguise nor is it a collection of separate interpretations of great Russian books.
Close Encountersis an answer, a new answer to the old question of what to look for in Russian literature. Years ago we had Aaron Copland’s What to Listen for in Music ; and, with quite similar intentions, our author now presents his approaches to “Russian fiction” which, as William Lyon Phelps of Yale University once put it, “is like German music—the best in the world.” The categories are “Freedom and Responsibility” (eight essays
Moral-Philosophical Subtext in Pushkin’s The Stone Guest from:
Close Encounters
Abstract: “The beginning is always decisive,” German novelist Theodor Fontane observed well over a hundred years ago. “If one hits it off right, then what follows succeeds through a kind of inner necessity.”² One may add that that necessity sometimes carries with it a hint of the inner content of the work. That is eminently the case with the beginning of The Stone Guest (
Kamennyi gost’, 1830) where Pushkin projects a major concern of his play: the question of Don Juan’s identity.
Bakhtin’s Poetics of Dostoevsky and “Dostoevsky’s Christian Declaration of Faith” from:
Close Encounters
Abstract: “God can get along without man,” Mikhail M. Bakhtin wrote in “Towards a Reworking of the Dostoevsky Book” in 1961, “but man cannot get along without Him.”² How does Dostoevsky get along with God? Vyacheslav Ivanov answers this question in his Dostoevsky book (1932): “Dostoevsky has long since made his choice: his surety and pledge for it is the figure of Christ shining upon his path.”³ The “infallible criterion” for this claim, Ivanov insists, is “the accord between what Dostoevsky had to teach and the living artistic imagery in which he clothed it.”⁴ For Ivanov, “the investigation of Dostoevsky’s religious
Intimations of Mortality: from:
Close Encounters
Abstract: “Here are some bad verses expressing something even worse,” Fyodor I. Tyutchev (1803–1873) wrote to his wife with reference to his poem of August 6, 1851.² The poem is in no sense a bad one; on the contrary, it is a masterpiece in miniature. Whether it expresses something on the somber or pessimistic side is a question. In any case, Tyutchev’s subjective reaction to his poem does not alter the poem’s independence or its rich poetic and philosophical texture.
From the Other Shore: from:
Close Encounters
Abstract: In the preceding chapter we began our discussion of the last stanza of Eugene Onegin with Nabokov’s search for the source of Pushkin’s socalled Saadi line, “Some are no more, others are distant” (Inykh uzh net, a te daleche), and begin this one with a question: Why did Nabokov pass over specific allusions to Goethe’s “Dedication” (
Zueignung) to Faust and to Zhukovsky’s “Imitation of Goethe”? Nabokov had composed a verse translation of Goethe’s poem into Russian in 1923. He published that poem in 1932 on the occasion of the 100th anniversary of Goethe’s death.² He was thoroughly familiar with Zhukovsky’s
Book Title: The Superstitious Muse-Thinking Russian Literature Mythopoetically
Publisher: Academic Studies Press
Author(s): Bethea David M.
Abstract: For several decades David Bethea has written authoritatively on the “mythopoetic thinking" that lies at the heart of classical Russian literature, especially Russian poetry. His theoretically informed essays and books have made a point of turning back to issues of intentionality and biography at a time when authorial agency seems under threat of “erasure" and the question of how writers, and poets in particular, live their lives through their art is increasingly moot. The lichnost’ (personhood, psychic totality) of the given writer is all-important, argues Bethea, as it is that which combines the specifically biographical and the capaciously mythical in verbal units that speak simultaneously to different planes of being. Pushkin’s Evgeny can be one incarnation of the poet himself and an Everyman rising up to challenge Peter’s new world order; Brodsky can be, all at once, Dante and Mandelstam and himself, the exile paying an Orphic visit to Florence (and, by ghostly association, Leningrad).This sort of metempsychosis, where the stories that constitute the Ur-texts of Russian literature are constantly reworked in the biographical myths shaping individual writers’ lives, is Bethea’s primary focus. This collection contains a liberal sampling of Bethea’s most memorable previously published essays along with new studies prepared for this occasion.
Link: http://www.jstor.org/stable/j.ctt1zxsj7q
Introduction: from:
The Superstitious Muse
Author(s) Emerson Caryl
Abstract: The entries in this volume cover a huge amount of territory, but even so represent only a portion of David Bethea’s wide-ranging interests over the past three decades. One figure will serve as portal into these selected essays, arguably the fulcrum and inspirati on for Bethea’s mythopoetics: Alexander Pushkin. The shade of that great poet hovers over Bethea’s other perennial companions: Vladimir Nabokov, Vladislav Khodasevich, Joseph Brodsky, Gavrila Derzhavin. From this magical zone of Russian writers with Pushkin at its core, one question will be central. How, and through what charmed intermediaries, does a poet create and then continue to
Introduction from:
The Translator’s Doubts
Abstract: This book singles out translation as a way of talking about literary history and theory, philosophy, and interpretation. Vladimir Nabokov is its case study. The advantage of making Nabokov a case study for an investigation of questions of translation is obvious. It is hard to separate Vladimir Nabokov from the act of translation, in all senses of the word—ranging from “moving across” geographical borders and cultural and linguistic boundaries to the transposing of the split between “here” and “there” and “then” and “now” (the essential elements of exile, components of every émigré experience) onto a metaphysical plane sometimes suggested
Book Title: Reasoning from Faith-Fundamental Theology in Merold Westphal’s Philosophy of Religion
Publisher: Indiana University Press
Author(s): SANDS JUSTIN
Abstract: Merold Westphal is considered to be one of the preeminent Continental philosophers of religion. His articulation of faith as the task of a lifetime has become a touchstone in contemporary debates concerning faith's relationship to reason. As Justin Sands explores his philosophy, he illuminates how Westphal's concept of faith reveals the pastoral, theological intent behind his thinking. Sands sees Westphal's philosophy as a powerful articulation of Protestant theology, but one that is in ecumenical dialogue with questions concerning apologetics and faith's relationship to ethics and responsibility, a more Catholic point of view. By bringing out these features in Westphal's philosophy, Sands intends to find core philosophical methodologies as well as a passable bridge for philosophers to cross over into theological discourses.
Link: http://www.jstor.org/stable/j.ctt1zxxz58
5. RELIGIOUSNESS: from:
Reasoning from Faith
Abstract: We begin with the epistemological question proposed at
Book Title: Reasoning from Faith-Fundamental Theology in Merold Westphal’s Philosophy of Religion
Publisher: Indiana University Press
Author(s): SANDS JUSTIN
Abstract: Merold Westphal is considered to be one of the preeminent Continental philosophers of religion. His articulation of faith as the task of a lifetime has become a touchstone in contemporary debates concerning faith's relationship to reason. As Justin Sands explores his philosophy, he illuminates how Westphal's concept of faith reveals the pastoral, theological intent behind his thinking. Sands sees Westphal's philosophy as a powerful articulation of Protestant theology, but one that is in ecumenical dialogue with questions concerning apologetics and faith's relationship to ethics and responsibility, a more Catholic point of view. By bringing out these features in Westphal's philosophy, Sands intends to find core philosophical methodologies as well as a passable bridge for philosophers to cross over into theological discourses.
Link: http://www.jstor.org/stable/j.ctt1zxxz58
5. RELIGIOUSNESS: from:
Reasoning from Faith
Abstract: We begin with the epistemological question proposed at
Book Title: Reasoning from Faith-Fundamental Theology in Merold Westphal’s Philosophy of Religion
Publisher: Indiana University Press
Author(s): SANDS JUSTIN
Abstract: Merold Westphal is considered to be one of the preeminent Continental philosophers of religion. His articulation of faith as the task of a lifetime has become a touchstone in contemporary debates concerning faith's relationship to reason. As Justin Sands explores his philosophy, he illuminates how Westphal's concept of faith reveals the pastoral, theological intent behind his thinking. Sands sees Westphal's philosophy as a powerful articulation of Protestant theology, but one that is in ecumenical dialogue with questions concerning apologetics and faith's relationship to ethics and responsibility, a more Catholic point of view. By bringing out these features in Westphal's philosophy, Sands intends to find core philosophical methodologies as well as a passable bridge for philosophers to cross over into theological discourses.
Link: http://www.jstor.org/stable/j.ctt1zxxz58
5. RELIGIOUSNESS: from:
Reasoning from Faith
Abstract: We begin with the epistemological question proposed at
Introduction: from:
Sonata Fragments
Abstract: There is a moment in the transition of the first movement of Chopin’s Piano Sonata in B minor, op. 58 that raises difficult questions. As shown in example 0.1, the movement opens with what seems to be a structurally unproblematic, if weighty, eight-bar primary theme (P) that ends by tonicizing its own dominant (F
#minor) in m. 8. The transition (TR) then begins immediately (m. 9), opening with a restatement of the P idea on the subdominant E minor and continuing in a normative fashion. The rhetoric suggests tonal and motivic dissolution—as would be expected in a sonata transition
1 Fragmentation: from:
Sonata Fragments
Abstract: Addressing questions such as those posed in the introduction requires considering the constellation of Romantic aesthetics and ideologies pervasive among European artists in the first half of the nineteenth century. These are normally understood as being marked by a skepticism toward older, Classical forms and procedures, the employment of which in music, literature, or other of the arts would have been viewed by the Romantics as something of an exercise in form—as the replication of older procedures for the sake of conformist repetition, as an endorsement of Enlightenment ideals that had long since become outdated. One of the clearest
5 Holes of Oblivion: from:
Feminist Philosophy and the Problem of Evil
Author(s) Birmingham Peg
Abstract: In her 1945 review of Denis de Rougemont’s
The Devil’s Share(1944), Hannah Arendt argues, “The reality is that the Nazis are men like ourselves; the nightmare is that they have shown, have proven beyond doubt, what man is capable of.” She writes, “In other words, the problem of evil will be the fundamental question of postwar intellectual life in Europe” (1994, 134). Certainly, nearly three decades of Arendt’s writing have offered readers ample arsenal for debate about whether she changes her mind on the nature of evil, whether the radical evil she attempts to comprehend inOrigins of Totalitarianism
11 Responding to 9/11: from:
Feminist Philosophy and the Problem of Evil
Author(s) Card Claudia
Abstract: Is it justifiable to set aside rules of war in responding to opponents who did the same? Can war on terrorism respond to evil without doing further evil? Such questions invite reflection on the concepts of evil, war, and terrorism. My objectives in so reflecting are: (1) to identify issues that should complicate good answers; and (2) to consider how other nations, whose security may be jeopardized, might justifiably respond to decisions of target nations who do as they see fit to protect themselves. In pursuing the second objective, I explore analogies with the responses of states to women who
18 Feminist Reactions to the Contemporary Security Regime from:
Feminist Philosophy and the Problem of Evil
Author(s) Young Iris Marion
Abstract: The American and European women’s movement of the late 1970s and early 1980s contained a large segment organizing around issues of weapons, war, and peace. By the early 1990s, the humor and heroism of women’s peace actions had been all but forgotten. Prompted by events in the United States and the world since September 2001, and by the rhetoric of U.S. leaders justifying some of their actions, I do think that there are urgent reasons to reopen the question of whether looking at war and security issues through a gendered lens can teach us all lessons that might further the
5 Holes of Oblivion: from:
Feminist Philosophy and the Problem of Evil
Author(s) Birmingham Peg
Abstract: In her 1945 review of Denis de Rougemont’s
The Devil’s Share(1944), Hannah Arendt argues, “The reality is that the Nazis are men like ourselves; the nightmare is that they have shown, have proven beyond doubt, what man is capable of.” She writes, “In other words, the problem of evil will be the fundamental question of postwar intellectual life in Europe” (1994, 134). Certainly, nearly three decades of Arendt’s writing have offered readers ample arsenal for debate about whether she changes her mind on the nature of evil, whether the radical evil she attempts to comprehend inOrigins of Totalitarianism
11 Responding to 9/11: from:
Feminist Philosophy and the Problem of Evil
Author(s) Card Claudia
Abstract: Is it justifiable to set aside rules of war in responding to opponents who did the same? Can war on terrorism respond to evil without doing further evil? Such questions invite reflection on the concepts of evil, war, and terrorism. My objectives in so reflecting are: (1) to identify issues that should complicate good answers; and (2) to consider how other nations, whose security may be jeopardized, might justifiably respond to decisions of target nations who do as they see fit to protect themselves. In pursuing the second objective, I explore analogies with the responses of states to women who
18 Feminist Reactions to the Contemporary Security Regime from:
Feminist Philosophy and the Problem of Evil
Author(s) Young Iris Marion
Abstract: The American and European women’s movement of the late 1970s and early 1980s contained a large segment organizing around issues of weapons, war, and peace. By the early 1990s, the humor and heroism of women’s peace actions had been all but forgotten. Prompted by events in the United States and the world since September 2001, and by the rhetoric of U.S. leaders justifying some of their actions, I do think that there are urgent reasons to reopen the question of whether looking at war and security issues through a gendered lens can teach us all lessons that might further the
1.5 An Author and his Interpreters from:
Reading Eco
Author(s) Eco Umberto
Abstract: I have repeatedly tried, in the course of the last 15 years, not to speak about my novels. First of all I decided not to answer silly questions and once I made a list of 12 stupid questions for which I have already provided 12 stupid answers. I remember that the first question was “Why did you choose this tide?” and the answer was “Because Pinocchio and Snow White were already copyrighted”.
2.3 The Themata of Eco’s Semiotics of Literature from:
Reading Eco
Author(s) Doležel Lubomir
Abstract: In a key passage of
The Book of Laughter and ForgettingMilan Kundera poses the question why the mature Beethoven “committed his most beautiful meditations” to the form of variations. At first glance, variations might appear to be “the most superficial of forms, … a work suited for a lacemaker rat her than a Beethoven”. But when the son-writer deciphers the unfinished gesture of his dying father-musicologist, he comes to understand that the form of variations is a voyage “into the infinite internal variety which is hidden in every thing”. The variation technique, a tenacious pursuit of certain themata with
2.7 Semiotics and Deconstruction from:
Reading Eco
Author(s) Buczynska-Garewicz Hanna
Abstract: Semiotics and deconstruction deal with the question of text, its meaning and interpretation. They both are significant and influential contemporary theories of meaning. However, the sense of meaning and interpretation provided by them is very different. They are contradictory rather then complementary theories. Semiotics is general theory of signs which intends to clarify signs and to “make our ideas clear”, while deconstruction stresses the notion of “indecidability” of meaning and intends to refutation of logocentrism. If the rational analysis is still the main method of semiotics, certainly deconstruction focuses on the limits of reason and opens avenue for irrationalism. The
2.11 Esoteric Conspiracies and the Interpretative Strategy from:
Reading Eco
Author(s) Longoni Anna
Abstract: The predominant question is: does there exist a legitimate interpretation and therefore a watershed which
3.1 Gaudy Rose: from:
Reading Eco
Author(s) de Lauretis Teresa
Abstract: What’s in a name? asks Juliet, who is a woman and knows the tide, the ebb and flow, the pull of the real. Eco answers her question simply, yet implicating the whole of philosophy and the vicissitudes of Western epistemology: everything and nothing.
Stat rosa pristina nomine. Nomina nuda tenemus(Rose503). But Juliet’s, of course, was a rhetorical question, and Eco’s answer is not what she wants. We leave Juliet at the balcony unfulfilled, as she must be, and go on to scene two.
2 READING THE DIARIES AS A CRITIQUE OF HOLOCAUST HISTORIOGRAPHY from:
Trauma in First Person
Abstract: In the introduction, we saw that Leni Yahil (1964), as well as other historians and thinkers, considered the “ image of man” during the Holocaust the central question with which scholarship of the period must contend. As noted, Yahil claimed, “the main thing that prompts us to study history—even of the distant past, but certainly in the case of the Holocaust—is the problem of the figure of man. . . . It is, therefore, inconceivable that research of the Holocaust period would not focus primarily on man, evaluating human actions and be havior.”¹ In reality, however, historical research
2 READING THE DIARIES AS A CRITIQUE OF HOLOCAUST HISTORIOGRAPHY from:
Trauma in First Person
Abstract: In the introduction, we saw that Leni Yahil (1964), as well as other historians and thinkers, considered the “ image of man” during the Holocaust the central question with which scholarship of the period must contend. As noted, Yahil claimed, “the main thing that prompts us to study history—even of the distant past, but certainly in the case of the Holocaust—is the problem of the figure of man. . . . It is, therefore, inconceivable that research of the Holocaust period would not focus primarily on man, evaluating human actions and be havior.”¹ In reality, however, historical research
2 READING THE DIARIES AS A CRITIQUE OF HOLOCAUST HISTORIOGRAPHY from:
Trauma in First Person
Abstract: In the introduction, we saw that Leni Yahil (1964), as well as other historians and thinkers, considered the “ image of man” during the Holocaust the central question with which scholarship of the period must contend. As noted, Yahil claimed, “the main thing that prompts us to study history—even of the distant past, but certainly in the case of the Holocaust—is the problem of the figure of man. . . . It is, therefore, inconceivable that research of the Holocaust period would not focus primarily on man, evaluating human actions and be havior.”¹ In reality, however, historical research
Book Title: The Prayers and Tears of Jacques Derrida-Religion without Religion
Publisher: Indiana University Press
Author(s): Caputo John D.
Abstract: No one interested in Derrida, in Caputo, or in the larger question of postmodernism and religion can afford to ignore this pathbreaking study. Taking full advantage of the most recent and least discussed writings of Derrida, it offers a careful and comprehensive account of the religious dimension of Derrida's thought." -Merold Westphal
Link: http://www.jstor.org/stable/j.ctt2005rjr
14 Representing Transcendence: from:
Signs and Society
Author(s) Leone Massimo
Abstract: In using the phrase “representing transcendence” to focus this supplementary issue of Signs and Society, we are interested in socially constructed and historically specific discursive, behavioral, and material forms of signs that express (depict, imply, suggest, problematize, deny, etc.) something
beyondnormal human experience for individuals and groups in day-to-day and specially marked contexts. We are not, that is, primarily interested in the questions raised, for example, by evolutionary psychology about the “naturalness” for all humans or for humans at some defined “age” of cultural history of cognitive representations expressing beliefs in transcendent entities or quests for transcendent experiences. What
2 Perspectives and Critiques from:
A Theory of Musical Narrative
Abstract: The problematic status of musical narrative as a disciplinary entity today is reflected in a general disagreement about its nature, properties, and range of application. Some scholars have ascribed it primarily to programmatic music (Kivy), while others expand its reach to music that is in some manner formally problematic (Newcomb, Abbate) or to a broader spectrum of works including “absolute” music and instrumental genres (Maus). A further group (Nattiez, Abbate, Kramer) has questioned its applicability to music. Musical narrative has variously denoted a loose analogy between literary and musical patterning, a historically bounded and primarily Romantic compositional impulse (Newcomb), a
8 The Palestinian Exile—Drama Shapes Memory from:
The War of 1948
Author(s) Kabha Mustafa
Abstract: The question “What is memory to history?” has occupied and continues to occupy many historians. In the opinion of Pierre Nora, history is a problematic and incomplete reconstruction of what is no more, while memory is always relevant. Memory is life, borne constantly by living groups, and is therefore constantly developing, open to a dialectic of remembrance and forgetting, sensitive to all
8 America and Cosmopolitan Responsibility: from:
Cosmopolitanism and Place
Author(s) Edmonds Jeff
Abstract: The question of the nature of cosmopolitanism and its relationship to place is not just a question of how these logical categories might be properly determined and defined. While it would be perhaps convenient for philosophers to share a definition of cosmopolitanism and come to agreement on its limits and possibilities, philosophical convenience or agreement is hardly the reason the question of cosmopolitanism is worth talking about.
11 Climate Change and Place: from:
Cosmopolitanism and Place
Author(s) Tuana Nancy
Abstract: Few would contest the claim that climate change raises complex and profound ethical issues including questions of responsibility for climate change related damages, how to act in the face of the deep uncertainties (how much and how fast) regarding the future impacts of climate change, what current generations owe future generations, or how to balance the costs of climate change related mitigation and adaptation with other global problems like poverty and healthcare.
21 Without Sovereignty, Without Being: from:
The Essential Caputo
Abstract: Is there something “unconditional” that is nonetheless without “sovereignty”? Is there something that makes an unconditional claim without laying claim to unconditional force or power? Is there something that, even if it were a certain power or force, would be at most a “force without force” or a “power of powerlessness”? Is there something unconditional that would neither be nor be something ? Does the unconditional resist the very language of being in which we pose this question? Might it be that the unconditional would not really have a seat in being, that the conditions that obtain in being would
21 Without Sovereignty, Without Being: from:
The Essential Caputo
Abstract: Is there something “unconditional” that is nonetheless without “sovereignty”? Is there something that makes an unconditional claim without laying claim to unconditional force or power? Is there something that, even if it were a certain power or force, would be at most a “force without force” or a “power of powerlessness”? Is there something unconditional that would neither be nor be something ? Does the unconditional resist the very language of being in which we pose this question? Might it be that the unconditional would not really have a seat in being, that the conditions that obtain in being would
21 Without Sovereignty, Without Being: from:
The Essential Caputo
Abstract: Is there something “unconditional” that is nonetheless without “sovereignty”? Is there something that makes an unconditional claim without laying claim to unconditional force or power? Is there something that, even if it were a certain power or force, would be at most a “force without force” or a “power of powerlessness”? Is there something unconditional that would neither be nor be something ? Does the unconditional resist the very language of being in which we pose this question? Might it be that the unconditional would not really have a seat in being, that the conditions that obtain in being would
21 Without Sovereignty, Without Being: from:
The Essential Caputo
Abstract: Is there something “unconditional” that is nonetheless without “sovereignty”? Is there something that makes an unconditional claim without laying claim to unconditional force or power? Is there something that, even if it were a certain power or force, would be at most a “force without force” or a “power of powerlessness”? Is there something unconditional that would neither be nor be something ? Does the unconditional resist the very language of being in which we pose this question? Might it be that the unconditional would not really have a seat in being, that the conditions that obtain in being would
21 Without Sovereignty, Without Being: from:
The Essential Caputo
Abstract: Is there something “unconditional” that is nonetheless without “sovereignty”? Is there something that makes an unconditional claim without laying claim to unconditional force or power? Is there something that, even if it were a certain power or force, would be at most a “force without force” or a “power of powerlessness”? Is there something unconditional that would neither be nor be something ? Does the unconditional resist the very language of being in which we pose this question? Might it be that the unconditional would not really have a seat in being, that the conditions that obtain in being would
1 USING OUR INTUITION: from:
Feminist Phenomenology Futures
Author(s) OLKOWSKI DOROTHEA E.
Abstract: What is intuition? Both philosophical and psychological understandings of the idea of intuition may have left feminist philosophy with more questions than answers. Is intuition a sixth sense? Is it cognitive or sensory or something else? Michèle Le Doeuff has pointed out that intuition, in classical philosophical language, designates a mode of immediate apprehension, a direct
intellectual graspas opposed to mediated knowledge achieved through reasoning, discussion, internal debate, dialectic, experimentation, deduction, language, or proofs. Given this definition, intuition was once thought to be a valid mode of knowledge. It was thought to cooperate with these various methods of inquiry
18 WHAT IS FEMINIST PHENOMENOLOGY? from:
Feminist Phenomenology Futures
Author(s) STOLLER SILVIA
Abstract: The question “What is feminist phenomenology?” is not as easily answered as it might first seem. To some extent, this has to do with the term itself, since in the academic field two different terms are regularly used to designate more or less the same area: “feminist phenomenology” and “phenomenological feminism.” Strictly speaking, feminist phenomenology is a feminist-oriented phenomenology, whereas phenomenological feminism can be characterized as a phenomenologically oriented feminism. In her early essay “Sexual Ideology and Phenomenological Description,” Judith Butler speaks of “phenomenological feminism,” whereas in her encyclopedia article Dorothea Olkowski speaks of “phenomenologically-oriented feminists” and of “feminist phenomenologists”
1 USING OUR INTUITION: from:
Feminist Phenomenology Futures
Author(s) OLKOWSKI DOROTHEA E.
Abstract: What is intuition? Both philosophical and psychological understandings of the idea of intuition may have left feminist philosophy with more questions than answers. Is intuition a sixth sense? Is it cognitive or sensory or something else? Michèle Le Doeuff has pointed out that intuition, in classical philosophical language, designates a mode of immediate apprehension, a direct
intellectual graspas opposed to mediated knowledge achieved through reasoning, discussion, internal debate, dialectic, experimentation, deduction, language, or proofs. Given this definition, intuition was once thought to be a valid mode of knowledge. It was thought to cooperate with these various methods of inquiry
18 WHAT IS FEMINIST PHENOMENOLOGY? from:
Feminist Phenomenology Futures
Author(s) STOLLER SILVIA
Abstract: The question “What is feminist phenomenology?” is not as easily answered as it might first seem. To some extent, this has to do with the term itself, since in the academic field two different terms are regularly used to designate more or less the same area: “feminist phenomenology” and “phenomenological feminism.” Strictly speaking, feminist phenomenology is a feminist-oriented phenomenology, whereas phenomenological feminism can be characterized as a phenomenologically oriented feminism. In her early essay “Sexual Ideology and Phenomenological Description,” Judith Butler speaks of “phenomenological feminism,” whereas in her encyclopedia article Dorothea Olkowski speaks of “phenomenologically-oriented feminists” and of “feminist phenomenologists”
1 USING OUR INTUITION: from:
Feminist Phenomenology Futures
Author(s) OLKOWSKI DOROTHEA E.
Abstract: What is intuition? Both philosophical and psychological understandings of the idea of intuition may have left feminist philosophy with more questions than answers. Is intuition a sixth sense? Is it cognitive or sensory or something else? Michèle Le Doeuff has pointed out that intuition, in classical philosophical language, designates a mode of immediate apprehension, a direct
intellectual graspas opposed to mediated knowledge achieved through reasoning, discussion, internal debate, dialectic, experimentation, deduction, language, or proofs. Given this definition, intuition was once thought to be a valid mode of knowledge. It was thought to cooperate with these various methods of inquiry
18 WHAT IS FEMINIST PHENOMENOLOGY? from:
Feminist Phenomenology Futures
Author(s) STOLLER SILVIA
Abstract: The question “What is feminist phenomenology?” is not as easily answered as it might first seem. To some extent, this has to do with the term itself, since in the academic field two different terms are regularly used to designate more or less the same area: “feminist phenomenology” and “phenomenological feminism.” Strictly speaking, feminist phenomenology is a feminist-oriented phenomenology, whereas phenomenological feminism can be characterized as a phenomenologically oriented feminism. In her early essay “Sexual Ideology and Phenomenological Description,” Judith Butler speaks of “phenomenological feminism,” whereas in her encyclopedia article Dorothea Olkowski speaks of “phenomenologically-oriented feminists” and of “feminist phenomenologists”
1 USING OUR INTUITION: from:
Feminist Phenomenology Futures
Author(s) OLKOWSKI DOROTHEA E.
Abstract: What is intuition? Both philosophical and psychological understandings of the idea of intuition may have left feminist philosophy with more questions than answers. Is intuition a sixth sense? Is it cognitive or sensory or something else? Michèle Le Doeuff has pointed out that intuition, in classical philosophical language, designates a mode of immediate apprehension, a direct
intellectual graspas opposed to mediated knowledge achieved through reasoning, discussion, internal debate, dialectic, experimentation, deduction, language, or proofs. Given this definition, intuition was once thought to be a valid mode of knowledge. It was thought to cooperate with these various methods of inquiry
18 WHAT IS FEMINIST PHENOMENOLOGY? from:
Feminist Phenomenology Futures
Author(s) STOLLER SILVIA
Abstract: The question “What is feminist phenomenology?” is not as easily answered as it might first seem. To some extent, this has to do with the term itself, since in the academic field two different terms are regularly used to designate more or less the same area: “feminist phenomenology” and “phenomenological feminism.” Strictly speaking, feminist phenomenology is a feminist-oriented phenomenology, whereas phenomenological feminism can be characterized as a phenomenologically oriented feminism. In her early essay “Sexual Ideology and Phenomenological Description,” Judith Butler speaks of “phenomenological feminism,” whereas in her encyclopedia article Dorothea Olkowski speaks of “phenomenologically-oriented feminists” and of “feminist phenomenologists”
Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h
TRANSLATORS’ INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: In
Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as
INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: “Actually abiding philosophy can only become the true philosophy of its time, i.e., is powerful [
mächtig] over its time.”¹ With this reflection, in which Martin Heidegger expresses a maxim of his thinking, he binds himself to a tradition within which Aristotle as much as Augustine, Kant, Hegel, Kierkegaard, or Nietzsche can be named. They all found themselves challenged in their thinking by the questions of their time to a type of critical contemporaneity, which sought to posit a diagnosis of their respective historical situations with the means of philosophy. Even if the boundaries are fluid and overstepping them appears unavoidable,
CHAPTER ONE THE HERMENEUTICAL TURN: from:
Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has
OPEN END from:
Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that
Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h
TRANSLATORS’ INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: In
Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as
INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: “Actually abiding philosophy can only become the true philosophy of its time, i.e., is powerful [
mächtig] over its time.”¹ With this reflection, in which Martin Heidegger expresses a maxim of his thinking, he binds himself to a tradition within which Aristotle as much as Augustine, Kant, Hegel, Kierkegaard, or Nietzsche can be named. They all found themselves challenged in their thinking by the questions of their time to a type of critical contemporaneity, which sought to posit a diagnosis of their respective historical situations with the means of philosophy. Even if the boundaries are fluid and overstepping them appears unavoidable,
CHAPTER ONE THE HERMENEUTICAL TURN: from:
Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has
OPEN END from:
Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that
Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h
TRANSLATORS’ INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: In
Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as
INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: “Actually abiding philosophy can only become the true philosophy of its time, i.e., is powerful [
mächtig] over its time.”¹ With this reflection, in which Martin Heidegger expresses a maxim of his thinking, he binds himself to a tradition within which Aristotle as much as Augustine, Kant, Hegel, Kierkegaard, or Nietzsche can be named. They all found themselves challenged in their thinking by the questions of their time to a type of critical contemporaneity, which sought to posit a diagnosis of their respective historical situations with the means of philosophy. Even if the boundaries are fluid and overstepping them appears unavoidable,
CHAPTER ONE THE HERMENEUTICAL TURN: from:
Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has
OPEN END from:
Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that
Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h
TRANSLATORS’ INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: In
Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as
INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: “Actually abiding philosophy can only become the true philosophy of its time, i.e., is powerful [
mächtig] over its time.”¹ With this reflection, in which Martin Heidegger expresses a maxim of his thinking, he binds himself to a tradition within which Aristotle as much as Augustine, Kant, Hegel, Kierkegaard, or Nietzsche can be named. They all found themselves challenged in their thinking by the questions of their time to a type of critical contemporaneity, which sought to posit a diagnosis of their respective historical situations with the means of philosophy. Even if the boundaries are fluid and overstepping them appears unavoidable,
CHAPTER ONE THE HERMENEUTICAL TURN: from:
Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has
OPEN END from:
Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that
Book Title: Self-Understanding and Lifeworld-Basic Traits of a Phenomenological Hermeneutics
Publisher: Indiana University Press
Author(s): RAYMAN JOSHUA
Abstract: What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
Link: http://www.jstor.org/stable/j.ctt2005w6h
TRANSLATORS’ INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: In
Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics, Hans-Helmuth Gander’s Gadamerian orientation leads him to think seriously about what is typically ignored or neglected in the current state of phenomenology, namely, our hermeneutic experience of reading. Phenomenological inquiry is most often directed to our experience of the world, to sense experiences, to questions of reality and knowledge, and to a lesser extent to thinking and understanding. But when we, as philosophers trained in or engaged with the continental tradition, are steeped so heavily in the reading of texts, this experience of reading demands its own proper explication as
INTRODUCTION from:
Self-Understanding and Lifeworld
Abstract: “Actually abiding philosophy can only become the true philosophy of its time, i.e., is powerful [
mächtig] over its time.”¹ With this reflection, in which Martin Heidegger expresses a maxim of his thinking, he binds himself to a tradition within which Aristotle as much as Augustine, Kant, Hegel, Kierkegaard, or Nietzsche can be named. They all found themselves challenged in their thinking by the questions of their time to a type of critical contemporaneity, which sought to posit a diagnosis of their respective historical situations with the means of philosophy. Even if the boundaries are fluid and overstepping them appears unavoidable,
CHAPTER ONE THE HERMENEUTICAL TURN: from:
Self-Understanding and Lifeworld
Abstract: The lifeworld as the pretheoretical world in which we live—with a view to the question of human self-relations, how are we to make it adequately accessible to a philosophical thematization? This question is all the more urgent insofar as the critical objections that have arisen in the course of the discussion of Husserl’s last great transcendental meditation are taken as valid. That the objection against the Husserlian conception shows itself to be more than a facile detection of mistakes is something of a triviality in the face of the circumstance that here the high road of modern philosophy has
OPEN END from:
Self-Understanding and Lifeworld
Abstract: With the hermeneutical demonstration that our never other than life worldly situated self-understanding is always already historical at the origin of its self-worldly significance, the factual analysis of Heidegger’s early work comes to an end, in that for one thing, it makes explicit the point of departure of phenomenological hermeneutics of factical historical life in the wealth of its structures. For another, beyond the fact of placing the starting point in life, the central question of his early work illuminates at the same time how “factical life-experience belongs in a wholly originary sense to the problematic of philosophy,”¹ in that
INTRODUCTION from:
Persuasion, Reflection, Judgment
Abstract: Each of the three sections of this book—on persuasion in Aristotle, reflection (
Besinnung) in Martin Heidegger, and judgment in Hannah Arendt—comes with its own introduction. Each section can, thus, be read on its own and without regard for the order in which it is presented. Yet, apart from the fact that the order in which these studies follow one another is chronological, the essays, though they do not explicitly build upon or derive from one another, are interrelated in many ways and, ultimately, pursue one question, one major concern. These prefatory remarks, which I keep to a minimum,
4 BREAKING WITH THE PRIMACY OF THE THEORETICAL from:
Persuasion, Reflection, Judgment
Abstract: NOTWITHSTANDING HEIDEGGER’S regular references to theory and the theoretical, both his criticism of the theoretical attitude in
Being and Timeand his rehabilitation oftheoriain some of his later work do not, at first sight, seem to be a sign that the issue of theory and the theoretical are a major concern in Heidegger’s work. This impression, however, is deceptive. Indeed, even a cursory glance at his first lecture course from theKriegsnotsemester1919 in Freiburg—a lecture course entitled “Die Idee der Philosophie und das Welt-anschaungsproblem” in which the question of the theoretical is the central theme—shows
5 THE GENESIS OF THE THEORETICAL from:
Persuasion, Reflection, Judgment
Author(s) Collins David B.
Abstract: IN HEIDEGGER’S EARLY Freiburg lecture series from the summer semester of 1923,
Ontology: The Hermeneutics of Facticity, there is the following parenthetical remark: “(The genesis of the theoretical, what is prior here: ‘curiosity.’)”¹ This problem of the genesis of the theoretical will be investigated in the following with special consideration of the role that it plays inBeing and Time(1927). First of all, however, it may be appropriate to pose again the question of the importance of the subject of “theory” to Heidegger’s thinking in general. At first glance it might appear as if his critical encounter with the
[PART III Introduction] from:
Persuasion, Reflection, Judgment
Abstract: IN A LETTER from 1955, Hannah Arendt confides to Karl Jaspers that she intends to call a planned “book on political theories, ‘Amor Mundi.’”¹ Several scholars, among them Elisabeth Young-Bruehl, have held that this book is none other than
The Human Condition.² Indeed, it was the first book to be published in the aftermath of the letter to Jaspers.³ As Ursula Ludz has convincingly pointed out, however, when Arendt spoke to Jaspers about the title in question, neitherThe Human Conditionnor herIntroduction into Politicswere in progress at the time. Ludz, therefore, writes: “With ‘the book on political
8 THE WIND OF THOUGHT from:
Persuasion, Reflection, Judgment
Abstract: THE CONCERN WITH the power of judgment arises in Hannah Arendt’s work in response to critical events in modernity. As a result of the impotence of familiar standards and categories to provide answers and orientation, this power has become undone. It is a question not only of the impotence of the common standards regarding certain events of modernity but also of the fact that these events have been so terrifying that they have altogether destroyed all our habitual categories of thought and standards of judgment. Yet, as Arendt remarks in 1953 in “Understanding and Politics (The Difficulties of Understanding),” that
INTRODUCTION from:
Persuasion, Reflection, Judgment
Abstract: Each of the three sections of this book—on persuasion in Aristotle, reflection (
Besinnung) in Martin Heidegger, and judgment in Hannah Arendt—comes with its own introduction. Each section can, thus, be read on its own and without regard for the order in which it is presented. Yet, apart from the fact that the order in which these studies follow one another is chronological, the essays, though they do not explicitly build upon or derive from one another, are interrelated in many ways and, ultimately, pursue one question, one major concern. These prefatory remarks, which I keep to a minimum,
4 BREAKING WITH THE PRIMACY OF THE THEORETICAL from:
Persuasion, Reflection, Judgment
Abstract: NOTWITHSTANDING HEIDEGGER’S regular references to theory and the theoretical, both his criticism of the theoretical attitude in
Being and Timeand his rehabilitation oftheoriain some of his later work do not, at first sight, seem to be a sign that the issue of theory and the theoretical are a major concern in Heidegger’s work. This impression, however, is deceptive. Indeed, even a cursory glance at his first lecture course from theKriegsnotsemester1919 in Freiburg—a lecture course entitled “Die Idee der Philosophie und das Welt-anschaungsproblem” in which the question of the theoretical is the central theme—shows
5 THE GENESIS OF THE THEORETICAL from:
Persuasion, Reflection, Judgment
Author(s) Collins David B.
Abstract: IN HEIDEGGER’S EARLY Freiburg lecture series from the summer semester of 1923,
Ontology: The Hermeneutics of Facticity, there is the following parenthetical remark: “(The genesis of the theoretical, what is prior here: ‘curiosity.’)”¹ This problem of the genesis of the theoretical will be investigated in the following with special consideration of the role that it plays inBeing and Time(1927). First of all, however, it may be appropriate to pose again the question of the importance of the subject of “theory” to Heidegger’s thinking in general. At first glance it might appear as if his critical encounter with the
[PART III Introduction] from:
Persuasion, Reflection, Judgment
Abstract: IN A LETTER from 1955, Hannah Arendt confides to Karl Jaspers that she intends to call a planned “book on political theories, ‘Amor Mundi.’”¹ Several scholars, among them Elisabeth Young-Bruehl, have held that this book is none other than
The Human Condition.² Indeed, it was the first book to be published in the aftermath of the letter to Jaspers.³ As Ursula Ludz has convincingly pointed out, however, when Arendt spoke to Jaspers about the title in question, neitherThe Human Conditionnor herIntroduction into Politicswere in progress at the time. Ludz, therefore, writes: “With ‘the book on political
8 THE WIND OF THOUGHT from:
Persuasion, Reflection, Judgment
Abstract: THE CONCERN WITH the power of judgment arises in Hannah Arendt’s work in response to critical events in modernity. As a result of the impotence of familiar standards and categories to provide answers and orientation, this power has become undone. It is a question not only of the impotence of the common standards regarding certain events of modernity but also of the fact that these events have been so terrifying that they have altogether destroyed all our habitual categories of thought and standards of judgment. Yet, as Arendt remarks in 1953 in “Understanding and Politics (The Difficulties of Understanding),” that
Book Title: The Colonial Legacy in France-Fracture, Rupture, and Apartheid
Publisher: Indiana University Press
Author(s): Pernsteiner Alexis
Abstract: Debates about the legacy of colonialism in France are not new, but they have taken on new urgency in the wake of recent terrorist attacks. Responding to acts of religious and racial violence in 2005, 2010, and 2015 and beyond, the essays in this volume pit French ideals against government-sponsored revisionist decrees that have exacerbated tensions, complicated the process of establishing and recording national memory, and triggered divisive debates on what it means to identify as French. As they document the checkered legacy of French colonialism, the contributors raise questions about France and the contemporary role of Islam, the banlieues, immigration, race, history, pedagogy, and the future of the Republic. This innovative volume reconsiders the cultural, economic, political, and social realities facing global French citizens today and includes contributions by Achille Mbembe, Benjamin Stora, Françoise Vergès, Alec Hargreaves,Elsa Dorlin,and Alain Mabanckou, among others.
Link: http://www.jstor.org/stable/j.ctt20060bg
1 THE REPUBLICAN ORIGINS OF THE COLONIAL FRACTURE from:
The Colonial Legacy in France
Author(s) Blanchard Pascal
Abstract: The links between colonization and the Republic remain of utmost importance and relevance to contemporary debates in French society. Might colonization, in fact, represent the inevitable reverse side of what stands as a universal utopia, one that invariably becomes less and less “pure” as one moves away from the center (the metropole), and as the color of the people who are theoretically placed under its “protection” becomes darker? Such complex questions are no doubt impossible to answer definitively. However, they do have the merit of clearly setting out an issue that has, until now, often been avoided or, at times,
3 A DIFFICULT HISTORY: from:
The Colonial Legacy in France
Author(s) Bancel Nicolas
Abstract: Why is colonial, and postcolonial history in particular, so marginalized in French academic research? Is such a question even legitimate today? Certainly, if we consider colonization to be one of the major historic phenomena of the past two centuries, then there can be no doubt as to the pertinence of these questions. But then what accounts for such marginalization? Admittedly, I came to this question by way of two experiences. The first was noticing how little visibility French research had in the fields of colonial and postcolonial studies,¹ and even the sometimes condescending attitude of some of our foreign colleagues
21 FROM SLAVERY TO THE POSTCOLONIAL from:
The Colonial Legacy in France
Author(s) Weil Patrick
Abstract: Patrick Weil: I became interested in these questions while conducting research. After publishing
La France et sesétrangers, which was based on my doctoral dissertation on immigration policy since 1938, I began to examine the law of November 2, 1945, which has been very important in immigration policy, and which still continues to organize thinking on French policies on these issues.¹ My earlier research had dealt mainly with the period between 1974 and 1986. With this new project, I wanted to reconstruct the
26 THE BLACK QUESTION AND THE EXHIBIT B CONTROVERSY from:
The Colonial Legacy in France
Author(s) Thomas Dominic
Abstract: When it comes to the question of colonialism in France, more often than not, the tendency is to conjure a range of “philanthropic” or “humanist” measures. This is somehow deemed necessary in the process of extracting populations residing is farflung places out of the heart of darkness, and thereby justifying overseas colonial expansion. As a consequence, there has been no real debate on these and related questions, even though formerly colonized peoples and their descendants continue to be the object of racial prejudice and subjected to humiliation. Nevertheless, efforts have been made to alleviate tensions and to encourage the authorities
27 CULTURAL ORIENTALIZATION OR POLITICAL OCCIDENTALISM? from:
The Colonial Legacy in France
Author(s) Lebourg Nicolas
Abstract: The Front National, which reached new heights in popularity in the first round of regional elections in December 2015, has developed a strategy, since 2010, around exposing Islamization, which it claims is inherent to multicultural society. Meanwhile, Islamophobia cannot be limited to members of the Front National, and it has certainly not replaced antisemitism. Unburdened from ideological partisanship, antisemitism has become a product of cultural consumption. The move to the political right in thinking about such questions has created a fragmented image of a French society in need of an authoritarian response. It has revitalized the fear of otherness in
31 ANTIRACISM: from:
The Colonial Legacy in France
Author(s) Debono Emmanuel
Abstract: The perceived resurgence of different forms of racism, and the question of the failure of the antiracism movement, has been a recurrent topic in the media. In October 2013, Opinion Way published a poll showing that 70 percent of those interviewed considered antiracism organizations in effective; meanwhile, 74 percent of interviewees were unfamiliar with such organizations, and 86 percent expressed a lack of interest.¹
Book Title: The Colonial Legacy in France-Fracture, Rupture, and Apartheid
Publisher: Indiana University Press
Author(s): Pernsteiner Alexis
Abstract: Debates about the legacy of colonialism in France are not new, but they have taken on new urgency in the wake of recent terrorist attacks. Responding to acts of religious and racial violence in 2005, 2010, and 2015 and beyond, the essays in this volume pit French ideals against government-sponsored revisionist decrees that have exacerbated tensions, complicated the process of establishing and recording national memory, and triggered divisive debates on what it means to identify as French. As they document the checkered legacy of French colonialism, the contributors raise questions about France and the contemporary role of Islam, the banlieues, immigration, race, history, pedagogy, and the future of the Republic. This innovative volume reconsiders the cultural, economic, political, and social realities facing global French citizens today and includes contributions by Achille Mbembe, Benjamin Stora, Françoise Vergès, Alec Hargreaves,Elsa Dorlin,and Alain Mabanckou, among others.
Link: http://www.jstor.org/stable/j.ctt20060bg
1 THE REPUBLICAN ORIGINS OF THE COLONIAL FRACTURE from:
The Colonial Legacy in France
Author(s) Blanchard Pascal
Abstract: The links between colonization and the Republic remain of utmost importance and relevance to contemporary debates in French society. Might colonization, in fact, represent the inevitable reverse side of what stands as a universal utopia, one that invariably becomes less and less “pure” as one moves away from the center (the metropole), and as the color of the people who are theoretically placed under its “protection” becomes darker? Such complex questions are no doubt impossible to answer definitively. However, they do have the merit of clearly setting out an issue that has, until now, often been avoided or, at times,
3 A DIFFICULT HISTORY: from:
The Colonial Legacy in France
Author(s) Bancel Nicolas
Abstract: Why is colonial, and postcolonial history in particular, so marginalized in French academic research? Is such a question even legitimate today? Certainly, if we consider colonization to be one of the major historic phenomena of the past two centuries, then there can be no doubt as to the pertinence of these questions. But then what accounts for such marginalization? Admittedly, I came to this question by way of two experiences. The first was noticing how little visibility French research had in the fields of colonial and postcolonial studies,¹ and even the sometimes condescending attitude of some of our foreign colleagues
21 FROM SLAVERY TO THE POSTCOLONIAL from:
The Colonial Legacy in France
Author(s) Weil Patrick
Abstract: Patrick Weil: I became interested in these questions while conducting research. After publishing
La France et sesétrangers, which was based on my doctoral dissertation on immigration policy since 1938, I began to examine the law of November 2, 1945, which has been very important in immigration policy, and which still continues to organize thinking on French policies on these issues.¹ My earlier research had dealt mainly with the period between 1974 and 1986. With this new project, I wanted to reconstruct the
26 THE BLACK QUESTION AND THE EXHIBIT B CONTROVERSY from:
The Colonial Legacy in France
Author(s) Thomas Dominic
Abstract: When it comes to the question of colonialism in France, more often than not, the tendency is to conjure a range of “philanthropic” or “humanist” measures. This is somehow deemed necessary in the process of extracting populations residing is farflung places out of the heart of darkness, and thereby justifying overseas colonial expansion. As a consequence, there has been no real debate on these and related questions, even though formerly colonized peoples and their descendants continue to be the object of racial prejudice and subjected to humiliation. Nevertheless, efforts have been made to alleviate tensions and to encourage the authorities
27 CULTURAL ORIENTALIZATION OR POLITICAL OCCIDENTALISM? from:
The Colonial Legacy in France
Author(s) Lebourg Nicolas
Abstract: The Front National, which reached new heights in popularity in the first round of regional elections in December 2015, has developed a strategy, since 2010, around exposing Islamization, which it claims is inherent to multicultural society. Meanwhile, Islamophobia cannot be limited to members of the Front National, and it has certainly not replaced antisemitism. Unburdened from ideological partisanship, antisemitism has become a product of cultural consumption. The move to the political right in thinking about such questions has created a fragmented image of a French society in need of an authoritarian response. It has revitalized the fear of otherness in
31 ANTIRACISM: from:
The Colonial Legacy in France
Author(s) Debono Emmanuel
Abstract: The perceived resurgence of different forms of racism, and the question of the failure of the antiracism movement, has been a recurrent topic in the media. In October 2013, Opinion Way published a poll showing that 70 percent of those interviewed considered antiracism organizations in effective; meanwhile, 74 percent of interviewees were unfamiliar with such organizations, and 86 percent expressed a lack of interest.¹
5 THE NEOCONSERVATIVE IMAGINATION from:
The Year's Work in Nerds, Wonks, and Neocons
Author(s) GLASER JENNIFER
Abstract: As I struggled to finish a monograph on Jews, race, and writing, I couldn’t help but feel that I was futilely circling the point. Yes, Jewish writers were preoccupied with questions of race and racialization after the rise of civil rights in America. Yes, many of these same writers (and the intellectuals who influenced them) grappled with their anxiety by speaking in the cadences of more marginalized and racially marked others. But these arguments never felt like they fully encompassed the sometimes messy politics of race at the heart of postwar Jewish life. My project, like those of the Jewish
10 COMIC BOOK KID from:
The Year's Work in Nerds, Wonks, and Neocons
Author(s) SMITH SCOTT T.
Abstract: In a recent conversation about comics, a friend asked me how I was able to keep separate the different identities of scholar and fan. The question troubled me. I am a medievalist by training, but I also regularly teach undergraduate courses on comics. Was the implication that my academic work was professional (scholar), while my interest in comics was more casual (fan)? Must
scholarandfanbe exclusive categories—and do they describe “identities” at all? The alignment betweencomicsandfanin my friend’s question certainly implied a value judgment, as well as a distinction between different kinds of
3 Metaphor and Related Means of Reasoning from:
Music and Embodied Cognition
Abstract: Throughout each day we implicitly and explicitly ask
What is that?and the most direct way in which we answer this question is via categorization, as in naming or recognizing things according animal species, kinds of vegetables, types of musical instruments, and so on. This basic question often takes the richer form ofHow shall we understand this?which we sometimes answer via metaphor—that is, by conceptualizing something from one category in terms of another category to which it normally does not belong. Literary examples, such as Shakespeare’s prating stones (Macbeth) and Maya Angelou’s “I’m a black ocean, leaping
Chapter Fourteen SOCIALIST OR REALIST: from:
Socialist Realism in Central and Eastern European Literatures under Stalin
Author(s) Kalmár Melinda
Abstract: One of the main questions related to the process of Sovietization in Eastern and Central Europe is whether there were any common points in the vision or direct political aspirations of the conquerors and the conquered, at least on the level of the political elites. If they did share any visions and ideas, we can assume that these may have facilitated to a certain extent a peaceful Sovietization by means of ‘soft’ methods even in societies that had been originally rather unfriendly towards communist policies. An analysis of some shifts and turning points in the political and cultural development of
Memory under Construction: from:
Holocaust Public Memory in Postcommunist Romania
Author(s) Florian Alexandru
Abstract: To answer this question we should first examine the clear differences between the prevailing practices in public memory in
Chapter Two POSTCOMMUNIST ROMANIA’S LEADING PUBLIC INTELLECTUALS AND THE HOLOCAUST from:
Holocaust Public Memory in Postcommunist Romania
Author(s) Voicu Alexandru
Abstract: How do Romania’s most influential intellectuals after 1989 relate to the Holocaust in general and to its Romanian chapter in particular? Given the powerful impact of their views on the public opinion in the country, one could say that the answer to such a question unveils to a great extent the very foundation of the social perception of the catastrophe experienced by the European Jews during the Second World War. Undeniably, this preliminary assumption does not simply imply a cause-effect relationship between those who articulate the mainstream public discourse and the larger society to which they belong; in many respects,
Book Title: Eve and Adam-Jewish, Christian, and Muslim Readings on Genesis and Gender
Publisher: Indiana University Press
Author(s): Ziegler Valarie H.
Abstract: No other text has affected women in the western world as much as the story of Eve and Adam. This remarkable anthology surveys more than 2,000 years of Jewish, Christian, and Muslim commentary and debate on the biblical story that continues to raise fundamental questions about what it means to be a man or to be a woman. The selections range widely from early postbiblical interpretations in the Apocrypha and Pseudepigrapha to the Qur'an, from Thomas Aquinas to medieval Jewish commentaries, from Christian texts to 19th-century antebellum slavery writings, and on to pieces written especially for this volume.
Link: http://www.jstor.org/stable/j.ctt2050vqm
3 The Method of An-Archeology from:
Levinas and the Trauma of Responsibility
Abstract: Levinas’s prominent use of the concept of trauma provokes the question of how responsibility can be thematized at all, given its status as a trace rather than a phenomenon—an experience that can be unproblematically represented by consciousness. Through its rhetorical peculiarities, his philosophical style reflects his claims about the subject’s encounter with what exceeds, frustrates, or otherwise interrupts conceptualization. This chapter will analyze Levinas’s method of “saying and unsaying,” with particular attention to his repudiation of narration in
Otherwise than Being. Given that narration is one way to reduce the lapse of time to a unified representation, this methodological
7 Rethinking Death on the Basis of Time from:
Levinas and the Trauma of Responsibility
Abstract: In this chapter, I draw out the implications of Levinas’s argument that the body is ethically significant and the relationship between his understanding of the body and his emphasis on diachrony. In its very susceptibility to illness, injury, and aging, the body reveals our radical exposure to others. His refusal to consider the particularity of the body—its race or gender, for instance—as part of this ethical significance certainly limits the usefulness of his understanding of embodiment to political questions, as he employs that term. In addition, feminist philosophers have been wary of the implications of Levinas’s direct references
8 Animals and Creatures from:
Levinas and the Trauma of Responsibility
Abstract: The previous two chapters have raised a cluster of issues about the implications of Levinas’s understanding of embodiment for the relationship between human and nonhuman animals, particularly given his emphasis on the subject’s status as a creature. Levinas defends a very traditional form of anthropocentrism, which leads him to the conclusion that animals fall outside of the ethical encounter between the self and the other. He thus has very little to say about animals. But in the wake of his radical reconception of subjectivity—as heteronomous, embodied, and ineradicably affected by time—the question of how human creatures relate to
11. The Torments of Initiation and the Question of Resistance from:
Echoes of the Tambaran
Author(s) Gregor Thomas A.
Abstract: In 1982 Donald Tuzin published a short but trenchant article titled, ʹRitual Violence Among the Arapesh: The Dynamics of Moral and Religious Uncertaintyʹ. The work probes a question of broad human significance. The Ilahita Arapesh, in the course of their long initiatory cycles, terrorised their children and subjected them to excruciating ordeals. Tuzin self-consciously ascribes the word ʹbrutalʹ to these acts, partly because many of the Ilahita themselves so saw them, but also because we, if we are honest with ourselves, do so as well. Ilahita ritual (which no longer takes place) was particularly disturbing in that it was at
INTRODUCTION from:
Architecture, Ethics, and Technology
Author(s) PÉREZ-GÓMEZ ALBERTO
Abstract: Why is it that, in the last decade of our millennium, the design professions have suddenly decided to focus on the question of ethics and to devote numerous conferences to this topic? To state that the common good must a primary concern in architecture may sound hollow in the context of a contemporary practice determined by economic or political forces. It may even be deemed downright problematic by some of the poststructuralist philosophers who claim that the old humanist values must be deconstructed – a position that has had a significant impact on North American architecture.
INTRODUCTION from:
Architecture, Ethics, and Technology
Author(s) PÉREZ-GÓMEZ ALBERTO
Abstract: D’où vient qu’en cette dernière décennie de notre millénaire, les professions du design se préoccupent soudainement des questions d’éthique et y consacrent de nombreux colloques? Dans un contexte où la pratique contemporaine en architecture est dictée par des impératifs économiques ou politiques, dire que le bien commun doit être un souci fondamental paraîtra vide de sens ou tout simplement faux aux yeux de certains philosophes poststructuralistes, qui estiment qu’il faut « déconstruire » les vieilles valeurs humanistes – une position qui a eu sur l’architecture nord-américaine une influence considérable.
QUE PEUT ÊTRE OU FAIRE L’ÉTHIQUE EN ARCHITECTURE? from:
Architecture, Ethics, and Technology
Author(s) SOSOE LUKAS K.
Abstract: « Que peut être la religion d’un peuple éclairé? », se demandait Hegel. On peut actualiser la question et se demander: que peut être l’éthique et, surtout, que peut être l’éthique appliquée dans une société moderne à l’âge post-moderne? Plus précisément, que peut être une éthique appliquée à un domaine tel que l’architecture, quelle qu’en soit la définition. Selon Melvin Charney, l’architecture est une réalité imaginaire qui dit et quelquefois suggère le non-dit, dont les racines théoriques se retrouvent aussi bien dans les sciences sociales que dans les sciences économiques, mais qui demeure également un art dont la longue histoire
REPRESENTATION IN THE AGE OF SIMULATION from:
Architecture, Ethics, and Technology
Author(s) HOFFMAN DAN
Abstract: As a first approach to the question at hand, I would like to consider the significance of the terms “representation” and “simulation.” In the title of this segment of the symposium, we find that simulation is referred to in the historical sense of an “age” and that representation is placed within die context of this age. In this paper, I take the position that representation, understood in the somewhat narrow sense of a referential means of thinking towards an end, can itself be considered as informing a historical age – one that establishes the ground for the age of simulation.
L’ARCHITECTURE CONSIDÉRÉE SOUS L’ANGLE DU PROCESSUS – LES ENJEUX ÉTHIQUES from:
Architecture, Ethics, and Technology
Author(s) PROST ROBERT
Abstract: « La nouveauté, dans la récente réintroduction du questionnement éthique dans les sociétés occidentales contemporaines, est largement inscrite, d’une part, dans les enjeux multiples attachés aux développements scientifiques contemporains et, d’autre part, dans les avancées démocratiques marquées par des tentatives de déclinaison et de concrétisation des principes généraux inhérents aux Droits de l’Homme¹. »
LA VILLE TELLE QUELLE – UN THÈME DE REPRÉSENTATION ARCHITECTURALE from:
Architecture, Ethics, and Technology
Author(s) LATEK IRENA
Abstract: La critique du positivisme scientifique émergeant du discours philosophique du vingtième siècle a permis à la pensée architecturale contemporaine de se distancier du modernisme tout en dépassant la simple critique de ses retombées. Cette pensée ouvre la possibilité d’entreprendre, à partir de la perspective architecturale, une analyse critique du paradigme moderne. La notion de la représentation au centre d’un tel discours renoue avec le symbolique en tant que sens permanent de l’architecture; elle révèle également la profondeur des processus engagés dans le questionnement des modes de représentation de l’espace à travers l’histoire. Le discours qui se penche, entre autres, sur
Book Title: Comics and Narration- Publisher: University Press of Mississippi
Author(s): Miller Ann
Abstract: In addition, he includes lengthy chapters on three areas not covered in the first book. First, he explores the role of the narrator, both verbal and visual, and the particular issues that arise out of narration in autobiographical comics. Second, Groensteen tackles the question of rhythm in comics, and the skill demonstrated by virtuoso artists in intertwining different rhythms over and above the basic beat provided by the discontinuity of the panels. And third he resets the relationship of comics to contemporary art, conditioned by cultural history and aesthetic traditions but evolving recently as comics artists move onto avant-garde terrain.
Link: http://www.jstor.org/stable/j.ctt24hvcv
CHAPTER FIVE The Question of the Narrator from:
Comics and Narration
Abstract: Moreover, it has to be said that up until now, comics theory has had very little to say on the subject. This near-silence may be read either as an acknowledgement of the difficulty of the question when applied to the Ninth Art, or as a sign that it has not so far been deemed to be of primary importance.
CHAPTER EIGHT Is Comics a Branch of Contemporary Art? from:
Comics and Narration
Abstract: In this final chapter, we are going to leave the domain of semiotic or narratological analysis and move onto the terrain of sociology of art, art history, and cultural history. It would undoubtedly be worth developing the following reflections into a full-length essay. However, it seems appropriate to include them in the present volume, since, as we shall see, they will ultimately lead us back, by another route, to the question of narration.
Chapter Three National Recognition and Community Acknowledgment from:
Desi Divas
Abstract: Performances at folk festivals have long encouraged community members to engage in imaginary travel, drawing attention to the tension between us/them, here/there, and then/now, while also collapsing these divides (Bauman and Sawin 1991; Kirshenblatt-Gimblett 1991). Growing out of colonial discourses of the eighteenth century, they implicitly address questions such as: what does “foreign” or “foreigner” mean? Where is home? Or, who are strangers or aliens? In this way, festivals like the Festival of Nations have always broadly involved “struggles for recognition.” These struggles center around how people make cultural, political, or social claims that involve gaining equal respect for diverse
II Does Postmodernism Have a Substance? from:
Postmodernism and Cultural Identities
Abstract: Let us step closer to the crucial questions of the present book. We just asked ourselves whether the decades that are now most often called “postmodernist” fit into any of the patterns of the philosophy of culture as understood until now or whether they signal a wide chasm between the “age of history” and the present or the future. We also asked ourselves whether an entirely new mode of understanding the philosophy of culture has to be forged, one that should be adapted to the new events of our contemporary time.
IV Conservatism as a Branch of Liberalism from:
Postmodernism and Cultural Identities
Abstract: It may be useful to introduce at this point in the flow of our general narrative the following question: Is the current situation (in the first decade of the twenty-first century) entirely unique? Does humanity encounter it for the first time without any prior analogy? Is the dialectic between convulsive and buzzing relativity and separate zones of serene isolation totally unexpected? I said in a previous chapter that history may well be understood as a succession of unpredictable episodes, so devised or prepared by divine providence (or not), and that such episodes are meant to function each time as fresh,
VII The Insertion of Religion: from:
Postmodernism and Cultural Identities
Abstract: In this chapter I should like to press a little more closely the question as to how stability and continuing identity are compatible with the agitations of postmodernism. The specific question is whether and/or how religion can be inserted plausibly and convincingly into the problematics of contemporary societies. The case analysis offered below may well serve as a more general kind of response to our doubts about survival in the midst of the “postmodernist fog,” or, more mildly, in the midst of the plurality of views that is constitutive of it. I suggested already that I regard the beautiful (literature
X Teaching Literature from a Catholic Angle from:
Postmodernism and Cultural Identities
Abstract: The array of American colleges and universities that like to describe themselves, with more or less justification, as Roman Catholic and that are still sponsored by religious orders, dioceses, or other ecclesiastical authorities continues to be impressive, although periodically, and on one issue or the other, their legitimacy finds itself questioned. Their abundance is still superior, at least quantitatively, to the Catholic university instructional range existing in any other country of the world. This system was largely developed in the nineteenth century and its purpose was at first to protect young minds against the ideological agendas of secular state institutions,
Book Title: Reading Patristic Texts on Social Ethics-Issues and Challenges for the Twenty-First Century
Publisher: Catholic University of America Press
Author(s): Verstraeten Johan
Abstract: Can writings of the church fathers related to the field of social ethics be of value to contemporary discussions on the topic? In addressing this question, the authors of this book discuss the exciting challenges that scholars of both early Christianity and contemporary Catholic social thought face regarding the interaction of historical sources and present issues.
Link: http://www.jstor.org/stable/j.ctt284w7b
9. Social Justice in Lactantius’s from:
Reading Patristic Texts on Social Ethics
Author(s) Hughson Thomas
Abstract: This inquiry interprets a fourth-century Church Father’s main work in reference to social justice, a characteristic theme in Catholic social thought and Catholic social teaching.¹ The overall perspective is postcritical in the sense of probing for a relation between an ancient text and a modern or postmodern context in Church and world. That approach does not derogate from critical study, on which it relies, though a postcritical purpose inherently assumes that readers from later contexts can bring new questions to the text as well as submit to its otherness. Moving from critical exegesis of a biblical passage to preaching an
Book Title: Reading Patristic Texts on Social Ethics-Issues and Challenges for the Twenty-First Century
Publisher: Catholic University of America Press
Author(s): Verstraeten Johan
Abstract: Can writings of the church fathers related to the field of social ethics be of value to contemporary discussions on the topic? In addressing this question, the authors of this book discuss the exciting challenges that scholars of both early Christianity and contemporary Catholic social thought face regarding the interaction of historical sources and present issues.
Link: http://www.jstor.org/stable/j.ctt284w7b
9. Social Justice in Lactantius’s from:
Reading Patristic Texts on Social Ethics
Author(s) Hughson Thomas
Abstract: This inquiry interprets a fourth-century Church Father’s main work in reference to social justice, a characteristic theme in Catholic social thought and Catholic social teaching.¹ The overall perspective is postcritical in the sense of probing for a relation between an ancient text and a modern or postmodern context in Church and world. That approach does not derogate from critical study, on which it relies, though a postcritical purpose inherently assumes that readers from later contexts can bring new questions to the text as well as submit to its otherness. Moving from critical exegesis of a biblical passage to preaching an
Book Title: Reading Patristic Texts on Social Ethics-Issues and Challenges for the Twenty-First Century
Publisher: Catholic University of America Press
Author(s): Verstraeten Johan
Abstract: Can writings of the church fathers related to the field of social ethics be of value to contemporary discussions on the topic? In addressing this question, the authors of this book discuss the exciting challenges that scholars of both early Christianity and contemporary Catholic social thought face regarding the interaction of historical sources and present issues.
Link: http://www.jstor.org/stable/j.ctt284w7b
9. Social Justice in Lactantius’s from:
Reading Patristic Texts on Social Ethics
Author(s) Hughson Thomas
Abstract: This inquiry interprets a fourth-century Church Father’s main work in reference to social justice, a characteristic theme in Catholic social thought and Catholic social teaching.¹ The overall perspective is postcritical in the sense of probing for a relation between an ancient text and a modern or postmodern context in Church and world. That approach does not derogate from critical study, on which it relies, though a postcritical purpose inherently assumes that readers from later contexts can bring new questions to the text as well as submit to its otherness. Moving from critical exegesis of a biblical passage to preaching an
2 THE PURPOSE OF COMEDY from:
Love Song for the Life of the Mind
Abstract: The question of comedy’s telos, or final cause, is just one of the questions left open due to that most famous nonextant book in history, the second book of Aristotle’s
Poetics, and there have been not a few suggestions to fill the gap. Before we turn to them, let us begin by remembering the definition of tragedy, for its part the most well-known sentence in literary criticism:
3 THE EXEMPLARY COMIC FICTION: from:
Love Song for the Life of the Mind
Abstract: Having provided an answer to the question of
what comedy does, we may now attempt a more exacting answer to the question of how comedy effects a catharsis of desire (eros) and sympathy. Aristotle is clear in the extant Poetics that plot is that through which the play does its work—it is the play’s archē and psuchē. It is particularly through recognitions and peripeties that tragic plots are made most emotionally effective, and this is especially so when they occur together (1450a32–34). Since all drama is a mimesis of action, and plot is the unitary action of the
Book Title: The Humanities in the Age of Technology- Publisher: Catholic University of America Press
Author(s): Arroyo Ciriaco Morón
Abstract: Students of the humanities confront two fundamental questions: How valid and rigorous is the type of knowledge attained in these disciplines? And what good is it? In The Humanities in the Age of Technology, Ciriaco Morón Arroyo offers a systematic inquiry into these questions and outlines the ongoing crisis of the humanities.
Link: http://www.jstor.org/stable/j.ctt284x5t
III The Interdisciplinary from:
The Humanities in the Age of Technology
Abstract: “Interdisciplinary” is an ambiguous notion that designates an intellectual style open to serious risks, the first one being excessive or premature generalization. Knowledge advances for the most part in short steps that bring new precision to old questions. And secondly, if interdisciplinary research digs at the borders of various disciplines, chances are the practitioner will not be sufficiently competent in all of them.
VI Reading from:
The Humanities in the Age of Technology
Abstract: The questions on the criteria of rigor in the humanities can be grouped around three words: reading, understanding, and knowing, and those that refer to their practical import, around two: usefulness and value. In the analysis of reading we shall take literary texts as examples, because the literary text is more complex than those in linguistics, history, philosophy, or theology. Reading Calderón’s
La vida es sueño (Life is a Dream) we discover nuances of the phenomenon of reading that would not shine through in reading Ortega y Gasset’s essay The Dehumanization of Art. On the other hand, the conclusions about
VIII Knowing from:
The Humanities in the Age of Technology
Abstract: What does it mean to know
Don Quijote, World War II (1939–1945), the essence of man, God? These questions chart in all its complexity the problem of knowledge in literature, history, philosophy, and theology, and the basic problem is how the ego (the knowing subject) confronts the object to be known.
THREE Humanae Vitae: from:
Humanae vitae, a generation later
Abstract: On july 29, 1968, Pope Paul VI issued his long-awaited encyclical on the question of moral means for limiting family size.¹ Humanae Vitae is a succinct text that does not offer much elaboration of the claims that it makes. Such elaboration is the work of this chapter and the next. This chapter will establish some of the foundational perspectives of natural law theory; it will consider the claim of the Church to be a teacher on moral matters and will provide an explanation of the claim that organs and their related acts have purposes. We will clear the way for
Afterword from:
Humanae vitae, a generation later
Abstract: The neglect by philosophers and theologians of the issue of contraception is not easily explained in light of the complexity of the issue and the magnitude of the question. In light of the Church’s perpetual condemnation of contraception, it would seem that Catholic philosophers and theologians would have a special impetus for considering the issue. This book has attempted to assess the status of the question: It has sought to place the Church’s condemnation within the context of its teaching on marriage and to show how it draws on principles fundamental to Catholic moral teaching. It claims that the challenges
Book Title: Idling the Engine-Linguistic sSkepticism in and around Cortázar, Kafka, and Joyce
Publisher: Catholic University of America Press
Author(s): Sharkey E. Joseph
Abstract: Author E. Joseph Sharkey uses the philosophies of language of Hans-Georg Gadamer and Ludwig Wittgenstein to counter the skepticism in question by showing that a language grounded in history instead of the transcendent is grounded nevertheless.
Link: http://www.jstor.org/stable/j.ctt284xvg
Chapter 2 Skeptical Self-Contradiction in from:
Idling the Engine
Abstract: Because Julio Cortázar’s novel of 1963, Rayuela, or Hopscotch, explores basic questions about knowing, and about reading and writing in particular, it can be considered a broad investigation of hermeneutics, the pervasive and perpetual work of understanding that constitutes human being. It should not surprise us, then, that we encounter at the heart of Hopscotch doubts very similar to those so important to Paradise Lost. Horacio Oliveira, Cortázar’s protagonist, is Satan’s true heir, an engine-idler of the first order. By the time we happen upon Oliveira, he has long thought himself impaired by the original sin of historicity. The doubt
1. THE PHILOSOPHY OF KENNETH L. SCHMITZ: from:
Person, Being, and History
Author(s) Kow James
Abstract: Why take up philosophy? Kenneth L. Schmitz recalls that, while returning from leave in wartime England and browsing in a bookstall, he was astonished to find a book entitled
Does the World Exist? In his words: “Recall the times. That world, too much with us.... What a fantastic mind that could raise such a question! I bought the book and philosophy had trapped a new victim.”¹ A gracious victim, entrapped maybe, but a unique person, who has liberated many of his students and colleagues with his breadth of spirit and mind since then.
10. BEAUTY AND THE GOOD IN HEGEL’S from:
Person, Being, and History
Author(s) Shannon Daniel E.
Abstract: Kenneth Schmitz has written on a great number of philosophical subjects, often dealing with questions of humanity and its relation to the transcendentals: being, truth, unity, beauty, and goodness. In some of his writings he has focused not just on the metaphysics, but also on the aesthetics of this relationship. For instance, in a recent essay, “The Lustrous Power of Beauty,” he holds that “To claim that being is itself beautiful is a statement about the fundamental character of reality. It is an affirmation of the positive character of existence” (“Lustrous,” 237).¹ Later in the same lecture, he ties the
1. Systematic Theology in Homeric Dress: from:
Re-Reading Gregory of Nazianzus
Author(s) Daley Brian E.
Abstract: In the American academic world today, it is customary to distinguish between “systematic” theology and theology in its historical or scriptural forms. Whatever one thinks of the validity of such distinctions—and from a Christian perspective, at least, they raise serious questions—one must recognize that the project of forming one’s religious understanding of God, the world, and the human journey into a single, coherent whole began long before Barth or Tillich, or even Thomas Aquinas. From Varro to academic Platonists, scholars and thinkers in antiquity showed a perennial instinct not just for research and speculation, but also for tying
3. Gregory of Nazianzus and Biblical Interpretation from:
Re-Reading Gregory of Nazianzus
Author(s) Fulford Ben
Abstract: Although sought after as a teacher of Scripture in his own day, Gregory of Nazianzus does not conform to our expectations of patristic exegesis and has attracted relatively little sustained attention as a biblical interpreter.¹ We have no formal hermeneutical treatise, no commentaries, and no proper exegetical homilies extant from him.² In what sense, then, if any might Gregory merit attention as a biblical interpreter? In what follows I do not attempt to examine every angle of Gregory’s work as a biblical interpreter, but focus on three in particular to help answer this question.³ First, Gregory carried forward an Origenian
9. The Stoning of Christ and Gregory of Nazianzus from:
Re-Reading Gregory of Nazianzus
Author(s) Hofer Andrew
Abstract: To answer this question, the present chapter
Introduction from:
Spirit's Gift
Abstract: “
Has anyone promised us anything? Why then are we still waiting?”¹ These disturbing questions that Cesare Pavese’s skepticism was unable to hush set us in front of a dilemma. If we respond negatively to the first question, then we find ourselves unable to explain why it is that the resilient longing suggested by the second question is so unwilling to fade away. On the other hand, if we reply positively to the first question, then human existence finds itself thrust into an open-ended, dramatic dialogue with the giver of that assurance, that is, someone who is adamantly opposed to closing
CHAPTER 1 The Encounter between Philosophy and Theology from:
Spirit's Gift
Abstract: No question is foreign to metaphysics, Bruaire contends, because metaphysics deals with that most important issue which is presupposed in all the other disciplines.¹ Philosophy addresses the decisive, eternal question: “what is being?”² Yet, according to Bruaire, to ask about “that which is” is to pose the question concerning the nature of the principle that sustains whatever exists, namely, the absolute, which in theological terms is called God.³ This is philosophy’s inevitable prejudice: every philosophy has as its object the absolute, as Schelling stated.⁴ Bruaire considers that the question of the absolute is the question that must be confronted, because
CHAPTER 3 Absolute’s Freedom from:
Spirit's Gift
Abstract: To enter into the question of man’s existence is to immerse oneself in the mystery of the absolute itself. Every step of Bruaire’s systematic anthropology reveals the impossibility of giving a satisfactory account of who man is if one’s understanding of the absolute is inadequate.¹ Although from his very first works Bruaire contends that only a determinate absolute is able to make reason out of man’s existence, his explication of what it means for God to be both “absolute” and “determinate” undergoes a remarkable evolution. Up until the publication of For Metaphysics in 1980, Bruaire’s concept of God as determinate
CHAPTER 7 God’s Unfathomable Love: from:
Spirit's Gift
Abstract: A persistent question regarding the gratuity of gift remains unanswered. As the previous elucidation has shown, Bruaire’s ontodology perceives gift as the proper name of both absolute and finite spirit, and not only for creation. Considering the absolute spirit in terms of gift requires a conception of its oneness in terms of multiplicity; that is to say, while remaining one, its nature as absolute determinate spirit makes it relational within itself. Therefore, God, out of his own goodness, begets the Word, the perfect expression of himself. If God’s essence is gift, and the Word adequately expresses what the Father is,
Conclusion from:
Spirit's Gift
Abstract: It is not at all easy to free human awareness from the captivating idea that the human being can account for his own existence without coming to terms with the question of his own origin. The anthropological turn of modernity, for the sake of pursuing more pressing matters or more deceivingly fundamental issues, presumed that severing the question of God from the inquiry into the human being’s own identity would give wings to the quest for knowledge. Instead, as postmodernity witnesses, this too-often rated “successful” revolution has yielded a radical dissolution of any unifying principle and thus, of man himself.
Introduction from:
Ethics, Nationalism, and Just War
Abstract: The face of armed conflict changes every week and every day, but the underlying moral questions remain, remarkably, much the same. Taking this continuity as our point of departure, we focus in the present volume on some basic issues in ethics and philosophy that are related to the use of armed force as these were developed by thinkers in late antiquity and the Middle Ages. We do not remain in centuries-old history, however. Moving ahead from the historical and philosophical background, we also introduce several pressing issues of our own day.
9 Protecting the Natural Environment in Wartime: from:
Ethics, Nationalism, and Just War
Author(s) SYSE HENRIK
Abstract: What protection does the natural environment merit in wartime? It was in the aftermath of the Vietnam War of 1961–75 that this question came into focus. Wars have always brought destruction in their wake; and the twentieth century was by no means the first to show concern for the effects of armed conflict on our natural surroundings. However, the Vietnam War does “stand out in modern history as one in which intentional anti-environmental actions were a major component of the strategy and tactics of one of the adversaries, one in which such actions were systematically carried out for many
10 U.N.-Authorized Interventions: from:
Ethics, Nationalism, and Just War
Author(s) SEMB ANNE JULIE
Abstract: The philosophical tradition of just war has concentrated on two questions. First, what, if any, are the legitimate reasons for engaging in war (
ius ad bellum)? Second, what is it justifiable to do, against whom, when fighting a war (ius in bello)? The topic of this chapter, which is the changed scope of the principle of nonintervention, is rooted in the tradition of ius ad bellum. Whereas nonintervention was, for much of the twentieth century and going further back to the Peace of Westphalia in 1648, honored as the most appropriate principle for the regulation of interstate relations, a number
12 The Sort of Nationalism and Patriotism That Europe Needs from:
Ethics, Nationalism, and Just War
Author(s) FOLLESDAL ANDREAS
Abstract: Politicians and scholars have addressed these questions of European identity for more than thirty years, since the European Community 1973 Declaration on European Identity. Recent political events have increased public attention to the topic, most notably two apparently unrelated and different forms of integration failure. Multicultural integration has left much to be desired, most visibly in cases of Muslim immigrants and their children. And the recent
16 The Ethical Core of the Nation-State: from:
Ethics, Nationalism, and Just War
Author(s) BURGESS J. PETER
Abstract: The title of the present volume,
Ethics, Nationalism, and Just War, announces a daunting project. The countless constellations of war, nation, justice, and peace, past and present, and the wide variety of conceivable ethical approaches to them, resist discrete summary. And yet it should at once be underscored that both the “ethics” in question and the “war” (and peace) to which they aspire to take recourse are of a special brand and breed, belonging to a very specific historical moment. Transformations of the notions both of ethics and of war and peace have accelerated in the course of the twentieth
Introduction: from:
Necessity and Possibility
Abstract: Agents—specifically, human beings—think, and they do so in accordance with
rules. Saul Kripke’s provocative interpretation of Wittgenstein has inspired a rather large literature around the very question of what it would even mean to follow a rule. Yet well before considering that well-known, and vexing, difficulty, it is of some use to determine the precise (if only purported) function of a given rule, as well as its modal “status,” in order to see if any application of that rule can be justified: in Kant’s language, to establish the scope and limits of a rule and, in turn, a
Introduction from:
The One, the Many, and the Trinity
Abstract: Process-relational metaphysics demands careful attention. Like classical metaphysics, process metaphysics is too often quickly dismissed by those who do not understand it or fail to grasp its significance. Too often have contemporary philosophers and theologians viewed process thought as a recent curiosity that must be relegated to the memory of twentieth-century intellectual anomalies. This is because neither the questions process metaphysics addresses nor its complex and sophisticated answers are adequately understood, let alone appreciated. This work tries to treat process thought with the detail and thoroughness required to grasp its true significance. Theologians and philosophers doing metaphysics, as well those
CHAPTER 1 The Challenge of Process Thought from:
The One, the Many, and the Trinity
Abstract: Considered in isolation, Whitehead’s process metaphysics might seem a bizarre, unrealistic, and irrelevant eccentricity of the early twentieth century. Without understanding the issues it was addressing, one runs the risk of underestimating process thought’s meaning and importance, and of easily dismissing it.¹ Therefore here I will raise some of the important questions of the last several centuries that process thought tries to address.
CHAPTER 5 Conclusion from:
The One, the Many, and the Trinity
Abstract: Process thought appeared as a reconstruction of the perennial task of systematically addressing the ever-present ultimate limit questions of the great philosophical and religious traditions, but in a way that seriously reckons with the significant theoretical and practical developments
CONCLUSION: from:
A Sacred Kingdom
Abstract: An ancient political question arose for the Carolingians, as it does still today: is it possible to yoke the bull of power? This study has examined the social and political doctrines of bishops from the Gallic Church of the fourth century to the Frankish Church of the mid-ninth century, a period of some five hundred years. In relying on conciliar records I have not tried to write a history of conciliar law, but rather to trace the formation of an intellectual elite within a warrior society, and to describe how this elite built and maintained its power and functionality across
1 A Cosmopolitan Hermit: from:
A cosmopolitan hermit
Author(s) Miller Michael J.
Abstract: The German philosopher Josef pieper (1904–1997) continues to provoke among his contemporaries constructive, critical, and especially fruitful discussion on anthropological and ethical questions. He does this by formulating a defense of culture, which he contrasts with a pragmatic way of thinking that reduces the person to a specific role and function, to proletarian status. His thought is expressed in a lively style unfettered by any jargon or technical terminology—in contrast with much scholarly writing coming out of today’s universities. Such a use of language accompanied by the originality of his thought earned him the praises of the
1 A Cosmopolitan Hermit: from:
A cosmopolitan hermit
Author(s) Miller Michael J.
Abstract: The German philosopher Josef pieper (1904–1997) continues to provoke among his contemporaries constructive, critical, and especially fruitful discussion on anthropological and ethical questions. He does this by formulating a defense of culture, which he contrasts with a pragmatic way of thinking that reduces the person to a specific role and function, to proletarian status. His thought is expressed in a lively style unfettered by any jargon or technical terminology—in contrast with much scholarly writing coming out of today’s universities. Such a use of language accompanied by the originality of his thought earned him the praises of the
Book Title: Reading the Underthought-Jewish Hermeneutics and the Christian Poetry of Hopkins and Eliot
Publisher: Catholic University of America Press
Author(s): Deshen Rachel Salmon
Abstract: Reading the Underthought explores the question of how readers from one tradition can approach the poetry of another
Link: http://www.jstor.org/stable/j.ctt2852m9
2 Christian and Jewish Hermeneutics from:
Reading the Underthought
Abstract: How can mainstream Jewish hermeneutics make a significant contribution to the reading of Christian religious poetry? In examining this question, we will need to differentiate classical Jewish hermeneutics from the dominant hermeneutics of Western interpretive practice that has developed from its base in Christian hermeneutics. Limiting ourselves to the rabbinic and patristic periods in Judaism and Christianity (the first six centuries of the Common Era) will enable us to concentrate on the formative era of the hermeneutic approaches familiar to us today. Although our aim is to distinguish between these traditions, it is helpful, initially, to note some important similarities.
Book Title: Reading the Underthought-Jewish Hermeneutics and the Christian Poetry of Hopkins and Eliot
Publisher: Catholic University of America Press
Author(s): Deshen Rachel Salmon
Abstract: Reading the Underthought explores the question of how readers from one tradition can approach the poetry of another
Link: http://www.jstor.org/stable/j.ctt2852m9
2 Christian and Jewish Hermeneutics from:
Reading the Underthought
Abstract: How can mainstream Jewish hermeneutics make a significant contribution to the reading of Christian religious poetry? In examining this question, we will need to differentiate classical Jewish hermeneutics from the dominant hermeneutics of Western interpretive practice that has developed from its base in Christian hermeneutics. Limiting ourselves to the rabbinic and patristic periods in Judaism and Christianity (the first six centuries of the Common Era) will enable us to concentrate on the formative era of the hermeneutic approaches familiar to us today. Although our aim is to distinguish between these traditions, it is helpful, initially, to note some important similarities.
INTRODUCTION: from:
Destined for Liberty
Author(s) NOVAK MICHAEL
Abstract: Unless many recent conversations around the country mislead me, intelligent Catholics in significant numbers seem not to be on the same wavelength as Pope John Paul II. In some ways this is odd, because intelligent Catholics usually like an intelligent and articulate pope, and this one is perhaps the most intellectually original, articulate, and prolific pope of the past one hundred years. Some of this discordance results (those who don’t cotton to him sometimes suggest) from their very different reading of Vatican II. Some of it results, they say, from very strong feelings of disagreement about particular questions such as
CHAPTER 6 Conclusions from:
Destined for Liberty
Abstract: The subject of this book, the human person as the efficient cause of his own action, locates the very center of Wojtyła’s philosophy. One reason for this is the intrinsic unity and constant interrelation of anthropology and ethics in the thought of Wojtyła. In his anthropological publications, he always analyzes the ethical implications of the anthropological theses. Correspondingly, when he writes about ethics, he is always interested in the question: “What concept of man underlies a particular ethical theory?” I have been able, therefore, to explore the fundamental themes of Wojtyła’s anthropology and ethics while at the same time safeguarding
INTRODUCTION: from:
Destined for Liberty
Author(s) NOVAK MICHAEL
Abstract: Unless many recent conversations around the country mislead me, intelligent Catholics in significant numbers seem not to be on the same wavelength as Pope John Paul II. In some ways this is odd, because intelligent Catholics usually like an intelligent and articulate pope, and this one is perhaps the most intellectually original, articulate, and prolific pope of the past one hundred years. Some of this discordance results (those who don’t cotton to him sometimes suggest) from their very different reading of Vatican II. Some of it results, they say, from very strong feelings of disagreement about particular questions such as
CHAPTER 6 Conclusions from:
Destined for Liberty
Abstract: The subject of this book, the human person as the efficient cause of his own action, locates the very center of Wojtyła’s philosophy. One reason for this is the intrinsic unity and constant interrelation of anthropology and ethics in the thought of Wojtyła. In his anthropological publications, he always analyzes the ethical implications of the anthropological theses. Correspondingly, when he writes about ethics, he is always interested in the question: “What concept of man underlies a particular ethical theory?” I have been able, therefore, to explore the fundamental themes of Wojtyła’s anthropology and ethics while at the same time safeguarding
CHAPTER THREE THE PHENOMENOLOGY OF THE EARLY HEIDEGGER from:
The Early Heidegger and Medieval Philosophy
Abstract: The early Heidegger’s circuitous path, from the Habilitationsschrift to Sein und Zeit ultimately moves in a single direction. The question that drives the Daseinanalytic of Sein und Zeit—the question of the being of time—first surfaces in Heidegger’s 1995 Scotus research. It reappears in the 1917–19 mysticism research, the remarks on Luther, the 1920–21 religion lectures, and the 1921–26 Aristotle research. The early Freiburg lectures document the variety of approaches Heidegger took to this problem, tentative solutions, experiments with language, and forays into the tradition, some that became lifelong projects, like the retrieval of non-Platonic Greek
CHAPTER SIX LUTHER from:
The Early Heidegger and Medieval Philosophy
Abstract: The year 1917 was a turning point for Heidegger. Prior to 1917, he never openly questioned the Roman Catholic/Scholastic appropriation of philosophical methods into theology. After 1917, Heidegger began to regard Scholasticism as the site of the hegemony of theoretical speculative-aesthetic concepts in Christianity and the consequent forgetting of factical Christian life. The catalyst in this reversal was Heidegger’s discovery of Protestantism, Schleiermacher, Dilthey, and above all, Luther. We know Heidegger was reading Luther as early as 1909, although evidence of an intensive study of Luther only appears ten years later.¹ Heidegger came to believe that Luther had correctly identified
Chapter 4 NEITHER WITH NOR WITHOUT FOUNDATIONS from:
The Texture of Being
Abstract: This essay was originally prepared for the 1988 Metaphysical Society meeting, where I had been asked to speak out of what has been called “the great tradition,” concerning the rumored “end of metaphysics.” It is important, however, to notice what followed the colon in the chosen theme: “the question of foundations.” For metaphysics has been pronounced dead several times already, according to different autopsies: by skepticism, nominalism, empiricism, and at least two versions of positivism, the one prescribed by Auguste Comte and the other more recently mandated by the Vienna Circle. Indeed, death notices of metaphysics have become traditional in
Chapter 7 CREATED RECEPTIVITY AND THE PHILOSOPHY OF THE CONCRETE from:
The Texture of Being
Abstract: Gabriel Marcel gave his phenomenological inquiries the name “Philosophy of the Concrete,”¹ and he made no bones about the distance between his philosophy and that of Thomism.² Between these philosophies there can be no question of an
approchement of tone, nor even of manner, but at most a convergence of truths shared differently. Moreover, there can be no doubt that the two philosophies differ in their relation to experience. Within the broad sense of “Christian experience,” Thomas drew upon experientia (empiria) in the narrower sense in order to derive by way of conceptual abstraction the principles of his philosophy, including
Chapter 9 THE GEOGRAPHY OF THE HUMAN PERSON from:
The Texture of Being
Abstract: If an inquisitive acquaintance gets uncomfortably close to what we don’t want broadcast to others, we are likely to demur with the excuse: “I really don’t want to talk about that, it’s very personal.” If the questioner has any sensitivity at all, that should warn him or her off any further inquisition, since to cry “Personal” is one of our acceptable informal social ways of preserving our privacy. In another sense of the term, however, we may credit a person (sometimes a figure in authority) with treating us “as a person.” By that, we mean that he or she respects
Chapter 4 NEITHER WITH NOR WITHOUT FOUNDATIONS from:
The Texture of Being
Abstract: This essay was originally prepared for the 1988 Metaphysical Society meeting, where I had been asked to speak out of what has been called “the great tradition,” concerning the rumored “end of metaphysics.” It is important, however, to notice what followed the colon in the chosen theme: “the question of foundations.” For metaphysics has been pronounced dead several times already, according to different autopsies: by skepticism, nominalism, empiricism, and at least two versions of positivism, the one prescribed by Auguste Comte and the other more recently mandated by the Vienna Circle. Indeed, death notices of metaphysics have become traditional in
Chapter 7 CREATED RECEPTIVITY AND THE PHILOSOPHY OF THE CONCRETE from:
The Texture of Being
Abstract: Gabriel Marcel gave his phenomenological inquiries the name “Philosophy of the Concrete,”¹ and he made no bones about the distance between his philosophy and that of Thomism.² Between these philosophies there can be no question of an
approchement of tone, nor even of manner, but at most a convergence of truths shared differently. Moreover, there can be no doubt that the two philosophies differ in their relation to experience. Within the broad sense of “Christian experience,” Thomas drew upon experientia (empiria) in the narrower sense in order to derive by way of conceptual abstraction the principles of his philosophy, including
Chapter 9 THE GEOGRAPHY OF THE HUMAN PERSON from:
The Texture of Being
Abstract: If an inquisitive acquaintance gets uncomfortably close to what we don’t want broadcast to others, we are likely to demur with the excuse: “I really don’t want to talk about that, it’s very personal.” If the questioner has any sensitivity at all, that should warn him or her off any further inquisition, since to cry “Personal” is one of our acceptable informal social ways of preserving our privacy. In another sense of the term, however, we may credit a person (sometimes a figure in authority) with treating us “as a person.” By that, we mean that he or she respects
Book Title: Mirages and Mad Beliefs-Proust the Skeptic
Publisher: Princeton University Press
Author(s): Prendergast Christopher
Abstract: Marcel Proust was long the object of a cult in which the main point of reading his great novel
In Search of Lost Timewas to find, with its narrator, a redemptive epiphany in a pastry and a cup of lime-blossom tea. We now live in less confident times, in ways that place great strain on the assumptions and beliefs that made those earlier readings possible. This has led to a new manner of reading Proust, against the grain. InMirages and Mad Beliefs, Christopher Prendergast argues the case differently, with the grain, on the basis that Proust himself was prey to self-doubt and found numerous, if indirect, ways of letting us know. Prendergast traces in detail the locations and forms of a quietly nondogmatic yet insistently skeptical voice that questions the redemptive aesthetic the novel is so often taken to celebrate, bringing the reader to wonder whether that aesthetic is but another instance of the mirage or the mad belief that, in other guises, figures prominently inIn Search of Lost Time. In tracing the modalities of this self-pressuring voice, Prendergast ranges far and wide, across a multiplicity of ideas, themes, sources, and stylistic registers in Proust's literary thought and writing practice, attentive at every point to inflections of detail, in a sustained account of Proust the skeptic for the contemporary reader.
Link: http://www.jstor.org/stable/j.ctt2854m6
CHAPTER SIX Walking on Stilts from:
Mirages and Mad Beliefs
Abstract: What happens to the narrator in Elstir’s studio is one of the novel’s richer peripeteia, at once adventure, turning point, and discovery, but the episode is not just a way station on the long, stately procession of the
Recherchetoward the ultimate enunciation of an aesthetic in which the delectation of private sensations is made to carry a whole ontology.¹ It is rather a crucible in which the Proustian conception of truth is woven as a tangled knot of competing demands, unresolved contradictions, and unanswered questions. If we try to disentangle the knot, we can pick out three major threads,
15. The sacred and sacrilege—ethics not metaphysics from:
Negotiating the Sacred
Author(s) St John Eilidh
Abstract: When I tell my colleagues in both the School of Philosophy and the School of Government that I am writing on blasphemy and sacrilege most of them meet me with blank stares and I have a distinct feeling that they think I have crawled out of the seventeenth century. And yet, in this world beset more each day with religious tension between faiths and between adherents of the same faith it becomes increasingly more urgent to find an adequate cross-cultural, multi-faith way of addressing questions of blasphemy and sacrilege. I haven′t crawled out of the seventeenth century so there must
9 Where Do Axial Commitments Reside? from:
The Axial Age and Its Consequences
Author(s) SWIDLER ANN
Abstract: I am interested in a relatively simple question: Where are Axial commitments located socially, or to put it another way, what does it mean to say that something is an “Axial civilization,” especially for latecomers to global modernity in places like Africa, who sometimes receive pieces of the Axial in disconnected chunks? I have been fascinated by Shmuel Eisenstadt’s argument in
Japanese Civilization(1996) that Japan could embrace Axial elements while keeping an archaic core. Despite absorbing many aspects of two great Axial traditions—Buddhist philosophical sophistication and Confucian techniques of governance—Japan remained fundamentally pre-Axial. Japan retained central archaic
13 Righteous Rebels: from:
The Axial Age and Its Consequences
Author(s) RUNCIMAN W. G.
Abstract: The search for an answer to these questions leads far back in the history of the human species. Recent research in paleoanthropology,
15 Cultural Memory and the Myth of the Axial Age from:
The Axial Age and Its Consequences
Author(s) ASSMANN JAN
Abstract: The theory of the Axial Age is the creation of philosophers and sociologists, not of historians and philologists on whose research the theory is based. It is the answer to the question for the roots of modernity. When and where did the modern world begin as we know and inhabit it? The historian investigates the past for the sake of the past. The quest for the roots of modernity, however, is not interested in the past as such but only as the beginning of something held to be characteristic of the present. These are two categorically different approaches that must
1 Religion and Reality from:
Religion in Human Evolution
Abstract: Many scholars ask whether the very word “religion” is too culture-bound to be used in historical and cross-cultural comparison today. I cannot avoid the question, but for practical purposes I will use the term, because for the philosophical and sociological traditions upon which this book draws, the idea of religion has been central. The justification for its use will depend more on the persuasiveness of the argument of the book as a whole than on a definition; nonetheless definitions help to get things started. In the Preface I offered a simplified version of Geertz’s definition; here I will begin again
4 From Tribal to Archaic Religion: from:
Religion in Human Evolution
Abstract: The culture of ritual and myth described in Chapter 3 will eventually come in for dramatic attack—antiritualism and demythologization—from those seeking a more universal answer to the question of meaning (although the attackers themselves will never entirely escape from ritual and myth), but now we must consider how the resources for the production of meaning developed in tribal societies can be expanded to deal with much larger and more stratified societies through the development of new forms of ritual and myth, new understandings of the relation between cosmos, society, and self. These new understandings stretch the resources of
1 Religion and Reality from:
Religion in Human Evolution
Abstract: Many scholars ask whether the very word “religion” is too culture-bound to be used in historical and cross-cultural comparison today. I cannot avoid the question, but for practical purposes I will use the term, because for the philosophical and sociological traditions upon which this book draws, the idea of religion has been central. The justification for its use will depend more on the persuasiveness of the argument of the book as a whole than on a definition; nonetheless definitions help to get things started. In the Preface I offered a simplified version of Geertz’s definition; here I will begin again
4 From Tribal to Archaic Religion: from:
Religion in Human Evolution
Abstract: The culture of ritual and myth described in Chapter 3 will eventually come in for dramatic attack—antiritualism and demythologization—from those seeking a more universal answer to the question of meaning (although the attackers themselves will never entirely escape from ritual and myth), but now we must consider how the resources for the production of meaning developed in tribal societies can be expanded to deal with much larger and more stratified societies through the development of new forms of ritual and myth, new understandings of the relation between cosmos, society, and self. These new understandings stretch the resources of
1 Religion and Reality from:
Religion in Human Evolution
Abstract: Many scholars ask whether the very word “religion” is too culture-bound to be used in historical and cross-cultural comparison today. I cannot avoid the question, but for practical purposes I will use the term, because for the philosophical and sociological traditions upon which this book draws, the idea of religion has been central. The justification for its use will depend more on the persuasiveness of the argument of the book as a whole than on a definition; nonetheless definitions help to get things started. In the Preface I offered a simplified version of Geertz’s definition; here I will begin again
4 From Tribal to Archaic Religion: from:
Religion in Human Evolution
Abstract: The culture of ritual and myth described in Chapter 3 will eventually come in for dramatic attack—antiritualism and demythologization—from those seeking a more universal answer to the question of meaning (although the attackers themselves will never entirely escape from ritual and myth), but now we must consider how the resources for the production of meaning developed in tribal societies can be expanded to deal with much larger and more stratified societies through the development of new forms of ritual and myth, new understandings of the relation between cosmos, society, and self. These new understandings stretch the resources of
4 TOWARDS AN ALL-INDIA SETTLEMENT from:
Changing Homelands
Abstract: Chapters 1–3 reveal how Punjabis forged a consensus on questions as critical as the rights of political prisoners, laws that would govern them at a time of peace, and the right to proselytise. On what questions, then, did they disagree? The later-day fact of Partition has made religious differences appear wholly intransigent. But was this how contemporaries understood politics? On the various safeguards for religiously defined minorities in formal political arenas—including joint/separate electorates; appropriate weightages in legislatures and other local bodies; reservation in the services; and reservation for Muslims in a federal, all-India center—Punjabis belonging to different
5 PARTITION VIOLENCE AND THE QUESTION OF RESPONSIBILITY from:
Changing Homelands
Abstract: Manto’s questions echoed endlessly in the summer of 1947.¹ Later, historians attempted an answer. They used big words—“genocide,” “ethnic cleansing,” “sectarian violence,” and “communal violence”—that sounded bulky and alien to Punjabi ears, words that hardly ventured into the contemporary archive. For contemporaries who were victims, perpetrators, as well as mere witnesses, there was fear to contend with, a strange, polarizing fear to which they were not accustomed. When, on Partition’s eve, power flew from the seemingly comprehensible instructions of ministers to the incomprehensible rumours of an uncontrollable press, from railway station to student rally, from mixed neighbourhoods to
CONCLUSION from:
Changing Homelands
Abstract: Why did so many Punjabis insist that they never saw Partition coming? Was this the work of nostalgia or memories gone astray? Why did so many historians insist that Partition was inevitable? Were they victims of an inexorable faith in the power of historical explanation? Yet the players and writers of history often spoke the same language and frequently drifted into each other’s modes of explanation. I found the questions that were posed to me as I conducted interviews in 2002–2003 returning as I re-read my notes from the archives. I felt that a whole range of powerful emotions
Introduction: from:
Dying for Time
Abstract: The debate between philosophy and literature begins over the question of desire. In Plato’s
Republic,Socrates’ main charge against Homer is that his poetry leaves us in the grip of the desire for mortal life.¹ The dramatic pathos in theIliadis generated when the heroes cling to what they will lose and cannot accept the death that awaits them. Even the bravest heroes, such as Hector and Achilles, lament the fact that their lives will have been so short. When this pathos is transferred to the audience, it opens a channel that allows the spectators to come into contact
Introduction: from:
Dying for Time
Abstract: The debate between philosophy and literature begins over the question of desire. In Plato’s
Republic,Socrates’ main charge against Homer is that his poetry leaves us in the grip of the desire for mortal life.¹ The dramatic pathos in theIliadis generated when the heroes cling to what they will lose and cannot accept the death that awaits them. Even the bravest heroes, such as Hector and Achilles, lament the fact that their lives will have been so short. When this pathos is transferred to the audience, it opens a channel that allows the spectators to come into contact
Book Title: The World of Persian Literary Humanism- Publisher: Harvard University Press
Author(s): Dabashi Hamid
Abstract: Humanism has mostly considered the question “What does it mean to be human?" from a Western perspective. Dabashi asks it anew from a non-European perspective, in a groundbreaking study of 1,400 years of Persian literary humanism. He presents the unfolding of this vast tradition as the creative and subversive subconscious of Islamic civilization.
Link: http://www.jstor.org/stable/j.ctt2jbwd8
GENERAL CONCLUSION: from:
Time in the Philosophy of Gabriel Marcel
Abstract: In order to assess the success or even just the specificity of a philosophical position, one must first have an understanding of what philosophy is, of its status and role. However, this is precisely what Marcel questioned, challenging, in particular, Western philosophy’s inbuilt assumption that to philosophize always entails building a system: ‘le propre d’une expérience en cours n’est-il pas [plutôt] de présenter une inconsistance fondamentale?’ (
RA: 291), he asks in ‘Regard en arrière’ (1947). The problem of consistency that Chapter 1 points to, it therefore emerged, subscribed to the very tradition that Marcel was contesting. His metaphysical discussions of
GENERAL CONCLUSION: from:
Time in the Philosophy of Gabriel Marcel
Abstract: In order to assess the success or even just the specificity of a philosophical position, one must first have an understanding of what philosophy is, of its status and role. However, this is precisely what Marcel questioned, challenging, in particular, Western philosophy’s inbuilt assumption that to philosophize always entails building a system: ‘le propre d’une expérience en cours n’est-il pas [plutôt] de présenter une inconsistance fondamentale?’ (
RA: 291), he asks in ‘Regard en arrière’ (1947). The problem of consistency that Chapter 1 points to, it therefore emerged, subscribed to the very tradition that Marcel was contesting. His metaphysical discussions of
Parcours intimes dans la poésie québécoise contemporaine from:
Nouveaux territoires de la poésie francophone au Canada 1970-2000
Author(s) Dolce Nicoletta
Abstract: Les réflexions sur la question d’une identité fugace et mouvante, les considérations sur la relation qu’entretient l’individu avec une réalité réfutable, ainsi que les questionnements sur le poids et la valeur qu’acquiert l’éthique dans les différents
Une symphonie concertante : from:
Nouveaux territoires de la poésie francophone au Canada 1970-2000
Author(s) Bélanger Louis
Abstract: La fixation des origines de la littérature franco-ontarienne à une époque particulière rend compte d’écarts historiques d’envergure, selon que l’on vise à refléter l’exhaustivité caractéristique de l’approche « des origines à nos jours » ou une perspective plus ciblée de son développement littéraire, à l’enseigne d’événements plus récents et perçus comme points de rupture d’une tradition donnée. Comme le décrit Johanne Melançon¹ dans une rétrospective éclairante sur la question, des récits de voyages de Samuel de Champlain et d’Étienne Brûlé aux États généraux du Canada français en 1967, de la fondation de la Coopérative des artistes du Nouvel-Ontario (CANO) en
La seconde vague critique : from:
Nouveaux territoires de la poésie francophone au Canada 1970-2000
Author(s) Charest Nelson
Abstract: Poser la question de l’anthologie au Québec, c’est immédiatement poser la question de ses institutions littéraires et de la
valeur qu’elles sanctionnent et honorent. Comme le précisent les anthologistes de la Pléiade, « anthologein signifie “cueillir des fleurs” », et « cueillir – sauf à tondre la prairie –, c’est choisir¹ ». Ce choix est celui qui inaugure une tradition, un patrimoine qui devient la propriété d’une nation, gérée par des institutions. C’est ainsi que ces institutions acquièrent un sens lorsqu’elles permettent de promouvoir, d’entretenir et de conserver une littérature, ou mieux, une bonne littérature, soit des œuvres qui peuvent être
Mommas, Don’t Let Your Babies Grow Up to Be Pragmatists from:
The Philosophy of the Western
Author(s) Csaki B. Steve
Abstract: There is no reasonable argument against the (true) assertion that the ultimate American cinematic cowboy was, and remains, John Wayne. The questions of exactly why and how he and his films so captured the American psyche remain somewhat open. In fact, there are myriad aspects to this question, but I believe that there is one overarching explanation as to why John Wayne was so clearly special: he was an excellent pragmatist. I shall argue that any cowboy hero must act pragmatically and that John Wayne so embodied the true sense of the classical American pragmatist that this was one of
6. Beautiful Freedom: from:
In Search of the Good Life
Abstract: During his dark period, the Spanish painter Goya depicted the horrors and monsters that are lying in wait behind the facade of reason. In doing so, he anticipated some of the most troubling questions of our time: How is it possible that one of the most developed and scientifically advanced civilizations on earth could spawn a string of atrocities ranging from Auschwitz to Hiroshima to Abu Ghraib? How is it that such a vast expansion of knowledge and information could be accompanied by such a derailment of conduct and such an atrophy of ethical sensibilities? These questions have occupied major
7. Why the Classics Today? from:
In Search of the Good Life
Abstract: We live in a fast-paced age; in fact, the pace of change—at least in the so-called advanced societies—seems to be constantly increasing. Technological innovations that were unheard of just a few decades ago are briskly overturned and rendered obsolete by newer inventions of still more staggering magnitude. Using the parlance of videotapes, some observers have described our age as moving in “fast-forward.” The question that remains to be pondered, however, is whether speed is an adequate gauge for the quality of human life. Clearly, no matter how germane it is to certain technical developments, fastness by itself does
6. Beautiful Freedom: from:
In Search of the Good Life
Abstract: During his dark period, the Spanish painter Goya depicted the horrors and monsters that are lying in wait behind the facade of reason. In doing so, he anticipated some of the most troubling questions of our time: How is it possible that one of the most developed and scientifically advanced civilizations on earth could spawn a string of atrocities ranging from Auschwitz to Hiroshima to Abu Ghraib? How is it that such a vast expansion of knowledge and information could be accompanied by such a derailment of conduct and such an atrophy of ethical sensibilities? These questions have occupied major
7. Why the Classics Today? from:
In Search of the Good Life
Abstract: We live in a fast-paced age; in fact, the pace of change—at least in the so-called advanced societies—seems to be constantly increasing. Technological innovations that were unheard of just a few decades ago are briskly overturned and rendered obsolete by newer inventions of still more staggering magnitude. Using the parlance of videotapes, some observers have described our age as moving in “fast-forward.” The question that remains to be pondered, however, is whether speed is an adequate gauge for the quality of human life. Clearly, no matter how germane it is to certain technical developments, fastness by itself does
6. Beautiful Freedom: from:
In Search of the Good Life
Abstract: During his dark period, the Spanish painter Goya depicted the horrors and monsters that are lying in wait behind the facade of reason. In doing so, he anticipated some of the most troubling questions of our time: How is it possible that one of the most developed and scientifically advanced civilizations on earth could spawn a string of atrocities ranging from Auschwitz to Hiroshima to Abu Ghraib? How is it that such a vast expansion of knowledge and information could be accompanied by such a derailment of conduct and such an atrophy of ethical sensibilities? These questions have occupied major
7. Why the Classics Today? from:
In Search of the Good Life
Abstract: We live in a fast-paced age; in fact, the pace of change—at least in the so-called advanced societies—seems to be constantly increasing. Technological innovations that were unheard of just a few decades ago are briskly overturned and rendered obsolete by newer inventions of still more staggering magnitude. Using the parlance of videotapes, some observers have described our age as moving in “fast-forward.” The question that remains to be pondered, however, is whether speed is an adequate gauge for the quality of human life. Clearly, no matter how germane it is to certain technical developments, fastness by itself does
Book Title: The Philosophy of Science Fiction Film- Publisher: The University Press of Kentucky
Author(s): Sanders Steven M.
Abstract: The science fiction genre maintains a remarkable hold on the imagination and enthusiasm of the filmgoing public, captivating large audiences worldwide and garnering ever-larger profits. Science fiction films entertain the possibility of time travel and extraterrestrial visitation and imaginatively transport us to worlds transformed by modern science and technology. They also provide a medium through which questions about personal identity, moral agency, artificial consciousness, and other categories of experience can be addressed. In The Philosophy of Science Fiction Film, distinguished authors explore the storylines, conflicts, and themes of fifteen science fiction film classics, from Metropolis to The Matrix. Editor Steven M. Sanders and a group of outstanding scholars in philosophy, film studies, and other fields raise science fiction film criticism to a new level by penetrating the surface of the films to expose the underlying philosophical arguments, ethical perspectives, and metaphysical views. Sanders's introduction presents an overview and evaluation of each essay and poses questions for readers to consider as they think about the films under discussion.The first section, "Enigmas of Identity and Agency," deals with the nature of humanity as it is portrayed in Blade Runner, Dark City, Frankenstein, Invasion of the Body Snatchers, and Total Recall. In the second section, "Extraterrestrial Visitation, Time Travel, and Artificial Intelligence," contributors discuss 2001: A Space Odyssey, The Terminator, 12 Monkeys, and The Day the Earth Stood Still and analyze the challenges of artificial intelligence, the paradoxes of time travel, and the ethics of war. The final section, "Brave Newer World: Science Fiction Futurism," looks at visions of the future in Metropolis, The Matrix, Alphaville, and screen adaptations of George Orwell's 1984.
Link: http://www.jstor.org/stable/j.ctt2jcrpr
Recalling the Self: from:
The Philosophy of Science Fiction Film
Author(s) Biderman Shai
Abstract: Let’s begin with what appears to be a very weird, yet simple, question: Have you ever been to Mars? I’m sorry to say that I haven’t been there. Is that a valid answer? Well, yes, if you think you understood the question. But did you? Let’s analyze each word to see.
Ever,in this context, means from the time of one’s birth until now.Marsis the known, yet hardly charted, planet at least 35 million miles from the earth.Been to,in this case, roughly means physically experienced, visited, or spent time at.You,of course, means . .
Book Title: The Philosophy of Neo-Noir- Publisher: The University Press of Kentucky
Author(s): Conard Mark T.
Abstract: Film noir is a classic genre characterized by visual elements such as tilted camera angles, skewed scene compositions, and an interplay between darkness and light. Common motifs include crime and punishment, the upheaval of traditional moral values, and a pessimistic stance on the meaning of life and on the place of humankind in the universe. Spanning the 1940s and 1950s, the classic film noir era saw the release of many of Hollywood's best-loved studies of shady characters and shadowy underworlds, including Double Indemnity, The Big Sleep, Touch of Evil, and The Maltese Falcon. Neo-noir is a somewhat loosely defined genre of films produced after the classic noir era that display the visual or thematic hallmarks of the noir sensibility. The essays collected in The Philosophy of Neo-Noir explore the philosophical implications of neo-noir touchstones such as Blade Runner, Chinatown, Reservoir Dogs, Memento, and the films of the Coen brothers. Through the lens of philosophy, Mark T. Conard and the contributors examine previously obscure layers of meaning in these challenging films. The contributors also consider these neo-noir films as a means of addressing philosophical questions about guilt, redemption, the essence of human nature, and problems of knowledge, memory and identity. In the neo-noir universe, the lines between right and wrong and good and evil are blurred, and the detective and the criminal frequently mirror each other's most debilitating personality traits. The neo-noir detective -- more antihero than hero -- is frequently a morally compromised and spiritually shaken individual whose pursuit of a criminal masks the search for lost or unattainable aspects of the self. Conard argues that the films discussed in The Philosophy of Neo-Noir convey ambiguity, disillusionment, and disorientation more effectively than even the most iconic films of the classic noir era. Able to self-consciously draw upon noir conventions and simultaneously subvert them, neo-noir directors push beyond the earlier genre's limitations and open new paths of cinematic and philosophical exploration.
Link: http://www.jstor.org/stable/j.ctt2jcts3
Blade Runner and Sartre: from:
The Philosophy of Neo-Noir
Author(s) Barad Judith
Abstract: Blade Runner(Ridley Scott, 1982) combines film noir and science fiction to tell a story that questions what it means to be human, a question as old as Methuselah.¹ However, this ancient question still arises in 2019 A.D. within a setting that pits humans against androids. The humans consider the androids, which they callreplicants,to be nothing more than multifaceted machines. Created on an assembly line by the Tyrell Corporation’s genetic engineers, they are organisms manufactured to serve as slave labor for exploring and colonizing other planets. As manufactured artifacts, they are thought of as expendable substitutes for their
John Locke, Personal Identity, and Memento from:
The Philosophy of Neo-Noir
Author(s) Smith Basil
Abstract: In his
Essay concerning Human Understanding,John Locke famously offers an explanation of personal identity. In particular, he holds that our conscious memories constitute our identities.¹ Christopher Nolan’sMemento(2000) tests this theory of personal identity. In the film, Leonard Shelby (Guy Pearce), an insurance investigator from San Francisco, suffers shortterm memory loss as a result of an assault on his wife, Catherine (Jorja Fox), and himself. But now, without his memories, he can hardly function. He insists that his attackers have destroyed his ability to live. Leonard asks: “How can I heal if I cannot feel time?” The question
Feminists and “Freaks”: from:
The Philosophy of Spike Lee
Author(s) Hoffman Karen D.
Abstract: Shortly after the release of
She’s Gotta Have It(1986), Spike Lee’s first full-length feature film, feminists began discussing the lead character, Nola Darling (Tracy Camilla Johns), and questioning the extent to which she embodies a liberatory ideal of African American female sexuality.¹ Involved with three different men without being committed to any of them, Nola initially appears to be a woman who knows what she wants and how to get it. But, upon deeper inspection, she is also revealed to be a rather superficial woman who embodies problematic gender stereotypes, has very few female friends, and is ultimately punished
Rethinking the First Person: from:
The Philosophy of Spike Lee
Author(s) LaRocca David
Abstract: Can someone else write my autobiography? The question challenges the conventional meaning of autobiography. And since writing an autobiography—in America, after Benjamin Franklin—often occurs with an awareness that the status of the work is bound up with the authority of its author, the notion of authorship also becomes troubled.¹ For instance, because an autobiography appears to be direct communication from its author, the very conditions of its presentation may suggest we are reading a true story, a mere record of what happened. Yet, like the life it aims to account for, autobiography is fashioned, a literary artifact, necessarily
1 Changing forms of communal tenure from:
The Governance of Common Property in the Pacific Region
Author(s) Ward R. Gerard
Abstract: It is also necessary to question whether we are dealing with common property at all in Pacific island land tenure. We might also consider whether customary land tenure, especially as often practised, is necessarily the inhibiting factor for development which it
7 Common property and regional sovereignty: from:
The Governance of Common Property in the Pacific Region
Author(s) Usher Peter J.
Abstract: In a world where even nation–states have declining power and authority in the face of global markets, international trade agreements, and harmonised laws and regulations, what does sovereignty mean at the subnational level? And what is the connection between common property and sovereignty at the subnational level? What challenges and opportunities confront minority indigenous populations in these contemporary circumstances? The situation of aboriginal peoples in Canada provides distinctive perspectives on these questions. In our country, new understandings are being reached, new arrangements forged and implemented, but also, new difficulties and challenges are emerging.
12 Common property conflict and resolution: from:
The Governance of Common Property in the Pacific Region
Author(s) Young Elspeth
Abstract: It is often assumed that customary concepts of common property must hamper development, and must be eradicated in favour of more individualistic ownership which promotes entrepreneurial approaches and wealth generation. Such assumptions are not new. History presents some strong supporting evidence for their validity, but also raises questions, particularly in relation to equity in resource distribution. In Scotland, for example, the transformation two centuries ago from the communally based run-rig system to the enclosure of the land into individual plots laid the basis for land improvement, agricultural intensification and the introduction of new crops and livestock. Without such changes the
CHAPTER 2 The Common Good in the Thought of Thomas Aquinas from:
Aquinas, Feminism, and the Common Good
Abstract: The process of hermeneutical retrieval presupposes that the one who is attempting the retrieval is dealing adequately and fairly with the classic text, doctrine, or principle in question. While this is obvious, it offers a challenge to the one who would engage in a process of retrieval. A worthy process of retrieval demands that the classic element be dealt with in as balanced a manner as possible, without giving up the integrity of the process by highlighting only those aspects of the classic element that one either endorses or reviles. This requires the one retrieving to be aware of her
CHAPTER 2 From Discovery to Risk from:
In Search of the Whole
Author(s) Crysdale Cynthia
Abstract: When I was an associate dean in the School of Theology and Religious Studies at The Catholic University of America, I regularly received calls from prospective students asking, “If I come to study at CUA, can I be assured that I will be getting the true teachings of the magisterium?” What always struck me about this question was the latent concern for certainty in faith, the assumption that theology is all about correct propositions. I was also struck by the canon within a canon—most of these students did not know the full body of magisterial teachings. I often replied
CHAPTER 8 Arriving at a Christocentric Universe from:
In Search of the Whole
Author(s) Delio Ilia
Abstract: From where does a theological vision begin? What gives rise to theological insight and, in particular, to my insight? I ask these questions not only as a matter of self-reflection but out of wondrous surprise that I am a theologian because, truth be told, I never intended to be one. Unlike the typical theology student finely tuned in philosophy, theology, and classical languages, I was a hard-core student of science who took only the necessary courses in theology and philosophy to meet the requirements of my undergraduate institution. As a science major I believed that science held the key to
Introduction from:
Christianity in Evolution
Abstract: In 1988 pope john paul ii put the following questions to the participants of a conference held in Rome to study the relationships between evolution and religion: “Does an evolutionary perspective bring any light to bear upon theological anthropology, the meaning of the human person as the
imago Dei, the problem of Christology—and even upon the development of doctrine itself?” The pope was obviously aware that pursuing these and similar questions raised by the development of evolutionary science could stir the depths of Christian theology and required serious dialogue between theology and science. Engaging in such study, he observed,
CHAPTER ONE Accepting Evolution from:
Christianity in Evolution
Abstract: The relationship between science and religion has long been a topic of debate and dispute, and nowhere more markedly in modern times than as it concerns the scientific account of evolution. Considerable attention is regularly given to the question of whether Darwinism and religion are in principle compatible, and in recent times distinguished contributions have been made by Peacocke, Ward, Polkinghorne, McGrath, Pope, Haught, and others that defend religion against polemical attacks in the claimed name of modern evolutionary theory.¹ In a comprehensive article on evolution in the encyclopedic
Christianity: The Complete Guide, Gerd Theissen explains and comments on the
CHAPTER TWO Evolution, Altruism, and the Image of God from:
Christianity in Evolution
Abstract: As discussed in the last chapter, Pope John Paul II once asked a series of challenging theological questions regarding evolution: “Does an evolutionary perspective bring any light to bear upon theological anthropology, the meaning of the human person as the
imago Dei, the problem of Christology—and even upon the development of doctrine itself?”¹ This chapter aims to answer the question whether an evolutionary perspective can throw any new light on the meaning of the Christian doctrine of the imago Dei, or of the human person as created in the image of God. A major puzzle for many sociobiologists in
CHAPTER THREE The Evolutionary Achievement of Jesus from:
Christianity in Evolution
Abstract: In the previous chapter I offered a response to a question that Pope John Paul II once addressed to evolutionary science, whether an evolutionary perspective would throw any light on Christian beliefs, specifically on the significance of the human person as created in the image of God. In answer, I proposed that human altruism, which puzzles many evolutionary scientists, can provide a theological link between God and his human creature in that altruism originates in the life of the divine Trinity of persons as they interact in self-donation to each other and are operative in the work of creation, and
Introduction from:
Christianity in Evolution
Abstract: In 1988 pope john paul ii put the following questions to the participants of a conference held in Rome to study the relationships between evolution and religion: “Does an evolutionary perspective bring any light to bear upon theological anthropology, the meaning of the human person as the
imago Dei, the problem of Christology—and even upon the development of doctrine itself?” The pope was obviously aware that pursuing these and similar questions raised by the development of evolutionary science could stir the depths of Christian theology and required serious dialogue between theology and science. Engaging in such study, he observed,
CHAPTER ONE Accepting Evolution from:
Christianity in Evolution
Abstract: The relationship between science and religion has long been a topic of debate and dispute, and nowhere more markedly in modern times than as it concerns the scientific account of evolution. Considerable attention is regularly given to the question of whether Darwinism and religion are in principle compatible, and in recent times distinguished contributions have been made by Peacocke, Ward, Polkinghorne, McGrath, Pope, Haught, and others that defend religion against polemical attacks in the claimed name of modern evolutionary theory.¹ In a comprehensive article on evolution in the encyclopedic
Christianity: The Complete Guide, Gerd Theissen explains and comments on the
CHAPTER TWO Evolution, Altruism, and the Image of God from:
Christianity in Evolution
Abstract: As discussed in the last chapter, Pope John Paul II once asked a series of challenging theological questions regarding evolution: “Does an evolutionary perspective bring any light to bear upon theological anthropology, the meaning of the human person as the
imago Dei, the problem of Christology—and even upon the development of doctrine itself?”¹ This chapter aims to answer the question whether an evolutionary perspective can throw any new light on the meaning of the Christian doctrine of the imago Dei, or of the human person as created in the image of God. A major puzzle for many sociobiologists in
CHAPTER THREE The Evolutionary Achievement of Jesus from:
Christianity in Evolution
Abstract: In the previous chapter I offered a response to a question that Pope John Paul II once addressed to evolutionary science, whether an evolutionary perspective would throw any light on Christian beliefs, specifically on the significance of the human person as created in the image of God. In answer, I proposed that human altruism, which puzzles many evolutionary scientists, can provide a theological link between God and his human creature in that altruism originates in the life of the divine Trinity of persons as they interact in self-donation to each other and are operative in the work of creation, and
Book Title: Building a Better Bridge-Muslims, Christians, and the Common Good
Publisher: Georgetown University Press
Author(s): Ipgrave Michael
Abstract: Building a Better Bridgeis a record of the fourth "Building Bridges" seminar held in Sarajevo in 2005 as part of an annual symposium on Muslim-Christian relations cosponsored by Georgetown University and the Archbishop of Canterbury. This volume presents the texts of the public lectures with regional presentations on issues of citizenship, religious believing and belonging, and the relationship between government and religion-both from the immediate situation in Bosnia-Herzegovina and from three contexts further afield: Britain, Malaysia, and West Africa. Both Christian and Muslim scholars propose key questions to be faced in addressing the issue of the common good. How do we approach the civic sphere as believers in particular faiths and as citizens of mixed societies? What makes us who we are, and how do our religious and secular allegiances relate to one another? How do we accommodate our commitment to religious values with acknowledgment of human disagreement, and how can this be expressed in models of governance and justice? How are we, mandated by scriptures to be caretakers, to respond to the current ecological and economic disorder of our world? Michael Ipgrave and his contributors do not claim to provide definitive answers to these questions, but rather they further a necessary dialogue and show that, while Christian and Islamic understandings of God may differ sharply and perhaps irreducibly, the acknowledgment of one another as people of faith is the surest ground on which to build trust, friendship, and cooperation.
Link: http://www.jstor.org/stable/j.ctt2tt50w
Chapter 1 Believers and Citizens from:
Building a Better Bridge
Author(s) Ipgrave Michael
Abstract: How do two senses of belonging relate—to a universal religion and to a particular society? How do two senses of allegiance relate—to God and to a state? How do two senses of identity relate—as believers and as citizens? These questions have been posed throughout both Christian and Muslim history, and a variety of answers have been given to them. Context has been a critically important factor in shaping not only the answers but also, prior to that, the very way in which the questions are shaped, as the following essays and presentations demonstrate.
Chapter 2 Seeking the Common Good from:
Building a Better Bridge
Author(s) Azumah John
Abstract: For Christians and for Muslims, religion is not just a question of belonging to a community; it is also a force that seeks to contribute to the transformation of society. Muslims and Christians alike know themselves to be mandated by divine imperatives, informed by divine values, which must be offered to the task of reshaping the world in which they live. It is questionable indeed whether the process of interpretation and application that enables this can be straightforward even in religiously homogeneous contexts; it certainly is much more complex in societies marked by both religious diversity and a measure of
Chapter 5 Memory, Tradition, and Revival: from:
Power and the Past
Author(s) Soltes Ori Z.
Abstract: After the terrorist attacks of September 11, 2001, as at many other moments in history, a specifically “Jewish” dimension has arisen. Beyond the shockingly persistent rumors of some kind of Israeli–Jewish conspiracy behind the attacks in the first place, the policy aftermath—especially the global war on terror and the invasion of Iraq—was widely perceived as being pushed by “Jewish interests and actors.”¹ These most recent examples once again raise the question of who speaks on behalf of “Jewish political interests”—and once again generates interest in the complex interrelationship among various diasporas and Israel, as well as
Book Title: Theology and the Boundary Discourse of Human Rights- Publisher: Georgetown University Press
Author(s): REGAN ETHNA
Abstract: What are human rights? Can theology acknowledge human rights discourse? Is theological engagement with human rights justified? What place should this discourse occupy within ethics? Ethna Regan seeks to answer these questions about human rights, Christian theology, and philosophical ethics. The main purpose of this book is to justify and explore theological engagement with human rights. Regan illustrates how that engagement is both ecumenical and diverse, citing the emerging engagement with human rights discourse by evangelical theologians in response to the War on Terror. The book examines where the themes and concerns of key modern theologians-Karl Rahner, J. B. Metz, Jon Sobrino, and Ignacio Ellacuría-converge with the themes and concerns of those committed to the advancement of human rights. Regan also critically engages with the "disdain" for rights discourse that is found in the postliberal critiques of John Milbank and Stanley Hauerwas. This interdisciplinary volume will be of interest to students and scholars in the fields of systematic theology, theological ethics, human rights, religion and politics, and political theory.
Link: http://www.jstor.org/stable/j.ctt2tt5jm
Introduction from:
Theology and the Boundary Discourse of Human Rights
Abstract: The discourse of human rights has emerged as the dominant moral discourse of our time. Reflecting on this often contentious discourse, with both its enthusiasts and detractors, led me to consider the following questions: What constitutes an intelligible definition of human rights? What place should this discourse occupy within ethics? Can theology acknowledge human rights discourse? How is theological engagement with human rights justified? What are the implications of the convergence of what are two potentially universalizable discourses?
Conclusion from:
Theology and the Boundary Discourse of Human Rights
Abstract: Charles taylor holds that the contemporary philosophical preoccupation with issues of rights and justice reflects a narrow concern with “morality” in contrast with broader “ethical” questions about the “good life” and human flourishing.¹ In an argument akin to that of the “new traditionalists,” rights are juxtaposed with
eudaimonia and addressing the latter is proposed as a more worthy pursuit for philosophers and theologians. Two major aims of this book have been to respond to that juxtaposition of rights and flourishing and to challenge the assumption that a concern about human rights is a “preoccupation” with a narrow range of issues.
Book Title: Theology and the Boundary Discourse of Human Rights- Publisher: Georgetown University Press
Author(s): REGAN ETHNA
Abstract: What are human rights? Can theology acknowledge human rights discourse? Is theological engagement with human rights justified? What place should this discourse occupy within ethics? Ethna Regan seeks to answer these questions about human rights, Christian theology, and philosophical ethics. The main purpose of this book is to justify and explore theological engagement with human rights. Regan illustrates how that engagement is both ecumenical and diverse, citing the emerging engagement with human rights discourse by evangelical theologians in response to the War on Terror. The book examines where the themes and concerns of key modern theologians-Karl Rahner, J. B. Metz, Jon Sobrino, and Ignacio Ellacuría-converge with the themes and concerns of those committed to the advancement of human rights. Regan also critically engages with the "disdain" for rights discourse that is found in the postliberal critiques of John Milbank and Stanley Hauerwas. This interdisciplinary volume will be of interest to students and scholars in the fields of systematic theology, theological ethics, human rights, religion and politics, and political theory.
Link: http://www.jstor.org/stable/j.ctt2tt5jm
Introduction from:
Theology and the Boundary Discourse of Human Rights
Abstract: The discourse of human rights has emerged as the dominant moral discourse of our time. Reflecting on this often contentious discourse, with both its enthusiasts and detractors, led me to consider the following questions: What constitutes an intelligible definition of human rights? What place should this discourse occupy within ethics? Can theology acknowledge human rights discourse? How is theological engagement with human rights justified? What are the implications of the convergence of what are two potentially universalizable discourses?
Conclusion from:
Theology and the Boundary Discourse of Human Rights
Abstract: Charles taylor holds that the contemporary philosophical preoccupation with issues of rights and justice reflects a narrow concern with “morality” in contrast with broader “ethical” questions about the “good life” and human flourishing.¹ In an argument akin to that of the “new traditionalists,” rights are juxtaposed with
eudaimonia and addressing the latter is proposed as a more worthy pursuit for philosophers and theologians. Two major aims of this book have been to respond to that juxtaposition of rights and flourishing and to challenge the assumption that a concern about human rights is a “preoccupation” with a narrow range of issues.
1 Where Should I Begin? from:
Telling Stories
Author(s) LABOV WILLIAM
Abstract: The answer may seem obvious: “Begin at the beginning.” But how does the storyteller discover that beginning? And is there more than one possible beginning for any given story? The pursuit of these questions will tell us something
14 Truth and Authorship in Textual Trajectories from:
Telling Stories
Author(s) CARRANZA ISOLDA E.
Abstract: THE TWO TERMS in the title of this chapter, “truth” and “authorship,” have long been central topics in narrative research. They remain ineludible because they are not only core elements of narrativity but also raise key questions about the roles of narrative in social life. The chapter seeks to show how truth and authorship are shaped by the path taken by witnesses’ depositions within the institutional meanders of the justice system. It does so by focusing on the multilateral character of storytelling in institutions and the complex processes of entextualization, decontextualization, and recontextualization.
1 Where Should I Begin? from:
Telling Stories
Author(s) LABOV WILLIAM
Abstract: The answer may seem obvious: “Begin at the beginning.” But how does the storyteller discover that beginning? And is there more than one possible beginning for any given story? The pursuit of these questions will tell us something
14 Truth and Authorship in Textual Trajectories from:
Telling Stories
Author(s) CARRANZA ISOLDA E.
Abstract: THE TWO TERMS in the title of this chapter, “truth” and “authorship,” have long been central topics in narrative research. They remain ineludible because they are not only core elements of narrativity but also raise key questions about the roles of narrative in social life. The chapter seeks to show how truth and authorship are shaped by the path taken by witnesses’ depositions within the institutional meanders of the justice system. It does so by focusing on the multilateral character of storytelling in institutions and the complex processes of entextualization, decontextualization, and recontextualization.
Chapter Two Natural Law and Sexual Anthropology: from:
The Sexual Person
Abstract: “Traditionalist” is the general label given to moral theologians who support and defend absolute magisterial norms prohibiting certain types of sexual acts such as premarital sex, artificial birth control, artificial reproductive technologies, masturbation, and homosexual acts. The traditionalist school is contrasted with the revisionist school. “Revisionist” is the general label given to moral theologians who question many of these absolute norms. These two groups disagree on many specific sexual norms because they disagree, more fundamentally, on method and the sexual anthropology that either supports these norms or questions their legitimacy and credibility. After defining the complex term “nature,” which is
Chapter Four Unitive Sexual Morality: from:
The Sexual Person
Abstract: Theologians who espouse the
Gaudium et spes tradition find in the document a foundational principle for judging all human activity, including human sexual activity, namely, the criterion of the human person adequately considered. A reasonable question immediately arises: What does it mean to consider the human sexual person adequately in order to respond to complex moral issues surrounding human sexuality? In response to this question we first formulate a foundational principle of human sexuality; we then expand on the morally significant dimensions of that principle; and finally we draw insight from these dimensions in our reconstructed definition of complementarity, a
Chapter Two Natural Law and Sexual Anthropology: from:
The Sexual Person
Abstract: “Traditionalist” is the general label given to moral theologians who support and defend absolute magisterial norms prohibiting certain types of sexual acts such as premarital sex, artificial birth control, artificial reproductive technologies, masturbation, and homosexual acts. The traditionalist school is contrasted with the revisionist school. “Revisionist” is the general label given to moral theologians who question many of these absolute norms. These two groups disagree on many specific sexual norms because they disagree, more fundamentally, on method and the sexual anthropology that either supports these norms or questions their legitimacy and credibility. After defining the complex term “nature,” which is
Chapter Four Unitive Sexual Morality: from:
The Sexual Person
Abstract: Theologians who espouse the
Gaudium et spes tradition find in the document a foundational principle for judging all human activity, including human sexual activity, namely, the criterion of the human person adequately considered. A reasonable question immediately arises: What does it mean to consider the human sexual person adequately in order to respond to complex moral issues surrounding human sexuality? In response to this question we first formulate a foundational principle of human sexuality; we then expand on the morally significant dimensions of that principle; and finally we draw insight from these dimensions in our reconstructed definition of complementarity, a
Book Title: Ethics in Light of Childhood- Publisher: Georgetown University Press
Author(s): Wall John
Abstract: Childhood faces humanity with its own deepest and most perplexing questions. An ethics that truly includes the world's childhoods would transcend pre-modern traditional communities and modern rational autonomy with a postmodern aim of growing responsibility. It would understand human relations in a poetic rather than universalistic sense as openly and interdependently creative. As a consequence, it would produce new understandings of moral being, time, and otherness, as well as of religion, rights, narrative, families, obligation, and power.
Ethics in Light of Childhoodfundamentally reimagines ethical thought and practice in light of the experiences of the third of humanity who are children. Much like humanism, feminism, womanism, and environmentalism, Wall argues, a new childism is required that transforms moral thinking, relations, and societies in fundamental ways. Wall explores childhood's varied impacts on ethical thinking throughout history, advances the emerging interdisciplinary field of childhood studies, and reexamines basic assumptions in contemporary moral theory and practice. In the process, he does not just apply ethics to childhood but applies childhood to ethics-in order to imagine a more expansive humanity.
Link: http://www.jstor.org/stable/j.ctt2tt6ww
Introduction from:
Ethics in Light of Childhood
Abstract: Children are a third of all humanity. Yet all too often children are considered merely undeveloped adults, passive recipients of care, occupying a separate innocence, or, perhaps, in need of being civilized. Across diverse societies and cultures, and throughout history and today, serious questions of human being, purposes, and responsibilities have usually been considered chiefly from the point of view of adulthood. Childhood has had to borrow its
Chapter 3 What Is the Ethical Aim? from:
Ethics in Light of Childhood
Abstract: This chapter takes up the second question posed in the introduction of what, in light of childhood, selves and societies should strive toward. This is different from the question addressed in the next chapter of what obligations are owed to each other regardless of outcome. First it is necessary to ask what is technically known as a question of
Chapter 4 What Is Owed Each Other? from:
Ethics in Light of Childhood
Abstract: THE QUESTION OF ETHICAL aims finally gives way to a third question of ethical obligations. At a certain point, others are not just parts of my own or anyone else’s story, but also irreducible human beings in and of themselves. What might be desired or hoped for runs up against what is owed to others—including oneself as an other to oneself—regardless of narrative outcomes. A child can always have better health, but some basic level of health care is morally required. Persons and societies owe others a certain dignity and respect as others in their own right.
Book Title: Ethics in Light of Childhood- Publisher: Georgetown University Press
Author(s): Wall John
Abstract: Childhood faces humanity with its own deepest and most perplexing questions. An ethics that truly includes the world's childhoods would transcend pre-modern traditional communities and modern rational autonomy with a postmodern aim of growing responsibility. It would understand human relations in a poetic rather than universalistic sense as openly and interdependently creative. As a consequence, it would produce new understandings of moral being, time, and otherness, as well as of religion, rights, narrative, families, obligation, and power.
Ethics in Light of Childhoodfundamentally reimagines ethical thought and practice in light of the experiences of the third of humanity who are children. Much like humanism, feminism, womanism, and environmentalism, Wall argues, a new childism is required that transforms moral thinking, relations, and societies in fundamental ways. Wall explores childhood's varied impacts on ethical thinking throughout history, advances the emerging interdisciplinary field of childhood studies, and reexamines basic assumptions in contemporary moral theory and practice. In the process, he does not just apply ethics to childhood but applies childhood to ethics-in order to imagine a more expansive humanity.
Link: http://www.jstor.org/stable/j.ctt2tt6ww
Introduction from:
Ethics in Light of Childhood
Abstract: Children are a third of all humanity. Yet all too often children are considered merely undeveloped adults, passive recipients of care, occupying a separate innocence, or, perhaps, in need of being civilized. Across diverse societies and cultures, and throughout history and today, serious questions of human being, purposes, and responsibilities have usually been considered chiefly from the point of view of adulthood. Childhood has had to borrow its
Chapter 3 What Is the Ethical Aim? from:
Ethics in Light of Childhood
Abstract: This chapter takes up the second question posed in the introduction of what, in light of childhood, selves and societies should strive toward. This is different from the question addressed in the next chapter of what obligations are owed to each other regardless of outcome. First it is necessary to ask what is technically known as a question of
Chapter 4 What Is Owed Each Other? from:
Ethics in Light of Childhood
Abstract: THE QUESTION OF ETHICAL aims finally gives way to a third question of ethical obligations. At a certain point, others are not just parts of my own or anyone else’s story, but also irreducible human beings in and of themselves. What might be desired or hoped for runs up against what is owed to others—including oneself as an other to oneself—regardless of narrative outcomes. A child can always have better health, but some basic level of health care is morally required. Persons and societies owe others a certain dignity and respect as others in their own right.
Introduction: from:
Overcoming Our Evil
Abstract: Does anyone ever really change?¹ Religions tend to answer this question with an emphatic yes. And it does seem that religions can transform people: Some believers become selfless servants of the poor, or even suicide bombers. But how and why might this happen? Similar circumstances push people in quite different ways; “good intentions” alone are not sufficient for real conversion to some demanding new form of life. This book focuses on how ethical and religious commitments are conceived, articulated, and nurtured through methodical practices that guide aspirants through alternative territories of sin and salvation, ignorance and wisdom, or suffering and
Book Title: Wittgenstein Reads Freud: The Myth of the Unconscious- Publisher: Princeton University Press
Author(s): Descombes Vincent
Abstract: Offering a critical view of all the texts in which Wittgenstein mentions Freud, Bouveresse immerses us in the intellectual climate of Vienna in the early part of the twentieth century. Although we come to see why Wittgenstein did not view psychoanalysis as a science proper, we are nonetheless made to feel the philosopher's sense of wonder and respect for the cultural task Freud took on as he found new ways meaningfully to discuss human concerns. Intertwined in this story of Wittgenstein's grappling with the theory of the unconscious is the story of how he came to question the authority of science and of philosophy itself. While aiming primarily at the clarification of Wittgenstein's opinion of Freud, Bouveresse's book can be read as a challenge to the French psychoanalytic school of Lacan and as a provocative commentary on cultural authority.
Link: http://www.jstor.org/stable/j.ctt2tt8cj
CHAPTER I Wittgenstein: from:
Wittgenstein Reads Freud: The Myth of the Unconscious
Abstract: It would be futile to search the work of Wittgenstein for a thorough discussion or systematic critique of psychoanalysis. Freud’s theory is not the focus of any carefully argued statement, and the materials available to us on this subject are rather contained in conversations reported by Rush Rhees and in what are often brief, allusive remarks scattered throughout Wittgenstein’s published writings and manuscripts. Psychoanalysis most often serves as an illustration in the context of much broader philosophical discussions concerning questions such as the distinction between reasons and causes, “aesthetic” explanation and causal explanation, the nature of symbolism in general, of
CHAPTER V The Mechanics of the Mind from:
Wittgenstein Reads Freud: The Myth of the Unconscious
Abstract: Freud’s colossal prejudices, in Wittgenstein’s view, all stem from three underlying assumptions of Freudian theory which he implicitly or explicitly contests. The first of these is psychic determinism, which Freud himself regularly presented as a constitutive preconception that could not be questioned. As Sulloway writes: “Freud’s entire life’s work in science was characterized by an abiding faith in the notion that all vital phenomena, including psychical ones, are rigidly and lawfully determined by the principle of cause and effect” (
Freud, Biologist of the Mind, p. 94). In thePsychopathology of Everyday Life, Freud explains what distinguishes his basic convictions from
Book Title: The Furies-Violence and Terror in the French and Russian Revolutions
Publisher: Princeton University Press
Author(s): MAYER ARNO J.
Abstract: In his sweeping yet close comparison of the world's two transnational revolutions, Mayer follows their unfolding--from the French Declaration of the Rights of Man and the Bolshevik Declaration of the Rights of the Toiling and Exploited Masses; the escalation of the initial violence into the reign of terror of 1793-95 and of 1918-21; the dismemberment of the hegemonic churches and religion of both societies; the "externalization" of the terror through the Napoleonic wars; and its "internalization" in Soviet Russia in the form of Stalin's "Terror in One Country." Making critical use of theory, old and new, Mayer breaks through unexamined assumptions and prevailing debates about the attributes of these particular revolutions to raise broader and more disturbing questions about the nature of revolutionary violence attending new foundations.
Link: http://www.jstor.org/stable/j.ctt2tt8x8
CHAPTER 4 Terror from:
The Furies
Abstract: The problem of terror is even more complex and perplexing than that of violence. Since 1789 it has challenged and humbled social theorists and historians who strain to strike an equitable balance between engaged and distanced explanation. In the wake of Auschwitz, the Gulag, andHiroshima, terror has become an even more disconcerting and controversial issue than it was during the century following the Furies of the French Revolution. Indeed, scholarly and popular debates about the reasons, functions, and effects of generic terror have been both enriched and complicated by the questions raised by students of the singularities of the Furies
Book Title: The Furies-Violence and Terror in the French and Russian Revolutions
Publisher: Princeton University Press
Author(s): MAYER ARNO J.
Abstract: In his sweeping yet close comparison of the world's two transnational revolutions, Mayer follows their unfolding--from the French Declaration of the Rights of Man and the Bolshevik Declaration of the Rights of the Toiling and Exploited Masses; the escalation of the initial violence into the reign of terror of 1793-95 and of 1918-21; the dismemberment of the hegemonic churches and religion of both societies; the "externalization" of the terror through the Napoleonic wars; and its "internalization" in Soviet Russia in the form of Stalin's "Terror in One Country." Making critical use of theory, old and new, Mayer breaks through unexamined assumptions and prevailing debates about the attributes of these particular revolutions to raise broader and more disturbing questions about the nature of revolutionary violence attending new foundations.
Link: http://www.jstor.org/stable/j.ctt2tt8x8
CHAPTER 4 Terror from:
The Furies
Abstract: The problem of terror is even more complex and perplexing than that of violence. Since 1789 it has challenged and humbled social theorists and historians who strain to strike an equitable balance between engaged and distanced explanation. In the wake of Auschwitz, the Gulag, andHiroshima, terror has become an even more disconcerting and controversial issue than it was during the century following the Furies of the French Revolution. Indeed, scholarly and popular debates about the reasons, functions, and effects of generic terror have been both enriched and complicated by the questions raised by students of the singularities of the Furies
5. Ethics and International Politics: from:
Being in the World
Abstract: It is a privilege and a pleasure to respond to my colleagues and friends.¹ It is a privilege because my colleagues are distinguished practitioners in their respective disciplines. It is a pleasure because reading their papers has broadened my horizons and responding to them enhances my critical self-understanding. My colleagues pose to me different questions and approach my work from different angles. However, if I am not mistaken, I perceive in their papers a common theme or thematic fabric that links them together: the theme of “ethics and international politics” (broadly construed). What leads me to this assumption or perception
Cather’s War and Faulkner’s Peace: from:
Faulkner and His Contemporaries
Author(s) Skaggs Merrill Maguire
Abstract: After Judith Wittenberg first published the facts about Faulkner’s several acknowledgments of Willa Cather,¹ I myself analyzed specific literary loans she made to him. For example, Faulkner’s second novel,
Mosquitoes, recycles numerous items from Cather’sThe Professor’s House,² while details fromMyÁntoniareappear many times in Faulkner’s major fiction,³ andDeath Comes for the Archbishopenjoys a resurrection almost immediately inThe Sound and the Fury.⁴ Cather, in turn, seemed to address Faulkner directly in her last published story.⁵ In this essay, however, I want to confront the much more challenging question of where it all started. Granted that
BONDAGE AND DISCIPLINE from:
Charles Johnson
Author(s) BEAVERS HERMAN
Abstract: Reading
The Sorcerer’s Apprenticeprompted me to revisit Paolo Friere’sPedagogy of the Oppressed, in part because the question of failed pedagogy frames the opening and closing stories in the collection. But I also decided a turn to Friere was appropriate because reading Johnson’s stories and discovering in them the investment in Eastern philosophical tenets characteristic of his other works of fiction, I determined that if pedagogy was at issue in these stories, it is best described as apedagogy of discomfort.In light of the ways that we find aspiration and desire working in each of these stories, I’m
Introduction from:
Reading John with St. Thomas Aquinas
Abstract: Like all medieval biblical commentaries, Aquinas’s
Commentary on John consists to a significant degree in speculative theological questioning inspired by the biblical text. Proceeding on the assumption that it would not have been possible for St. John to have written what he wrote without the ecclesial light of faith and without engaging speculative questions, Aquinas’s commentary recommends a similar movement in the thought of the biblical interpreter: speculative thinking about divine realities emerges from within biblical exegesis itself. The circular movement from biblical exegesis to speculative theology and back again must be a continual one for the health of both
TWO The Theological Role of the Fathers in Aquinas’s from:
Reading John with St. Thomas Aquinas
Author(s) Brown Stephen F.
Abstract: Many modern studies on the nature of theology according to St. Thomas Aquinas have been centered on his claim for a scientific study of divine revelation. This stress perhaps to a great extent is due to our modern concentration on the opening question of the
Summa theologiae, where the second article asks: “Whether sacred doctrine is a science?” The immediate context is the preceding article: “ Whether besides the philosophical disciplines any further doctrine is required?” By placing sacred doctrine in contrast to the teachings of the philosophical disciplines, Aquinas invites us to compare the kind of science that each
TEN The Concept of “Life” in the from:
Reading John with St. Thomas Aquinas
Author(s) Leget Carlo
Abstract: The concept of “life” is without any doubt a key word in both Aquinas’s theology and the Gospel of St. John. This can easily be shown as regards both statistics and content.¹ In this essay I will address two questions. The first question is how Thomas deals with this concept in his
Commentary on St. John. In answering this question I will refer to other works of Aquinas where he deals with the concept of “life” and show how these interrelate. The second question concerns the way Aquinas’s exegesis relates to doing theology at the threshold of the third millennium.
THIRTEEN And Jesus Wept from:
Reading John with St. Thomas Aquinas
Author(s) Schenk Richard
Abstract: To investigate historical texts with systematic intent demands at the start that we develop a rough idea of the goal that might be served by the texts that we plan to examine more closely. In the best case, the sense of where we are headed will make us aware of those texts most relevant to our question. This anticipation of a plausible end is also the condition of the possibility of ever being taught by the texts that an initial aim is untenable; the preconception of a systematic goal is what makes possible its verification or falsification along with the
INTRODUCTION from:
The Quest for God and the Good Life
Abstract: This book, like Lonergan’s own works, is written for those who care about such questions. It is written for those who have observed our world and celebrate what is good in it while lamenting what is not so good. It is written for those who love the world enough to be willing to work for its welfare, those willing to build themselves up in order to promote progress
[Part 3 Introduction] from:
The Quest for God and the Good Life
Abstract: Everyday life can be problematic. Whether simple or difficult, the challenges we face raise questions. At some point our questioning of life leads to what Lonergan calls “ultimate questions.” Such questions seek insight into the meaning of life, the reason things are the way they are, whether things can improve, and how improvements might be made. Those who pursue such questions with rigor eventually seek insight into the ultimate origin and end of existence. Put in traditional Christian terms, life leads us to questions about the universe, about God, and about God’s relation to the universe as its creator and
Alasdair MacIntyre (1929– ) from:
Tradition and Modernity
Author(s) MacIntyre Alasdair
Abstract: It is now possible to return to the question from which this enquiry into the nature of human action and identity started: In what does the unity of an individual life consist? The answer is that its unity is the unity of a narrative embodied in a single life. To ask “What is the good for me?” is to ask how best I might live out that unity and bring it to completion. To ask “What is the good for man?” is to ask what all answers to the former question must have in common. But now it is important
Book Title: Troubling Natural Categories-Engaging the Medical Anthropology of Margaret Lock
Publisher: MQUP
Author(s): KIELMANN KARINA
Abstract: Where do our conventional understandings of health, illness, and the body stem from? What makes them authoritative? How are the boundaries set around these areas of life unsettled in the changing historical and political contexts of science, technology, and health care delivery? These questions are at the heart of Troubling Natural Categories, a collection of essays honouring the tradition of Margaret Lock, one of the preeminent medical anthropologists of our time. Throughout her career, Lock has investigated how medicine sets boundaries around what is deemed "normal" and "natural," and how, in turn, these ideas shape our technical and moral understandings of life, sickness, and death. In this book, nine established medical anthropologists - all former students of Lock - critically engage with her work, offering ethnographic and historical analyses that problematize taken-for-granted constructs in health and medicine in a range of global settings. The essays elaborate cutting-edge themes within medical anthropology, including the often disturbing, inherently political nature of biomedicine and biotechnology, the medicalization of mental health processes, and the formation of uniquely "local biologies" through the convergence of bodily experience, scientific discourse, and new technologies of care. Troubling Natural Categories not only affirms Margaret Lock's place at the forefront of scholarship but, with these essays, carves out new intellectual directions in the medical social sciences. Contributors include Sean Brotherton, Vinh-Kim Nguyen, Junko Kitanaka, Stephanie Lloyd, Dominique Behague, and Annette Leibing.
Link: http://www.jstor.org/stable/j.ctt32b73f
8 Embodied Molecules: from:
Troubling Natural Categories
Author(s) LEIBING ANNETTE
Abstract: As a member of the research group MéOS¹ – studying medications as social objects – I am interested in the question of what medications do to people.² The simplest way to discuss this is to speak of effect: medications are used to enhance, cure, pleasure, and stabilize bodies in need of change. As I will argue, however, effect is highly context-dependent and goes beyond the purely molecular level of the individual body. The relevance of this realm of beyond is the central point of this essay and is something I call embodied molecules. The idea of exploring effect more carefully was triggered
12 Tyranny v. Freedom: from:
Genuine Multiculturalism
Abstract: In a famous exchange about the time Canadians were examining the idea of official multiculturalism, two leading theorists – conservative US philosopher Leo Strauss and left-leaning French philosopher Alexandre Kojève – debated about what it took to produce wise and good government in a modern state. Strauss wrestled with the question of the sovereign individual and whether one can remain authentic while living in a society – can he or she live happily ever after? Strauss starts always with the desires of the individual in discussing freedom and tyranny. He sees a “crisis in modernity” because neither the individual nor the state knows
Book Title: Truth Matters-Knowledge, Politics, Ethics, Religion
Publisher: MQUP
Author(s): Shuker Ronnie
Abstract: Why should we seek and tell the truth? Does anyone know what truth is? Many are skeptical about the relevance of truth. Truth Matters endeavours to show why truth is important in a world where the very idea of truth is contested. Putting philosophers in conversation with educators, literary scholars, physicists, political theorists, and theologians, Truth Matters ranges across both analytic and continental philosophy and draws on the ideas of thinkers such as Aquinas, Balthasar, Brandom, Davidson, Dooyeweerd, Gadamer, Habermas, Kierkegaard, Plantinga, Ricoeur, and Wolterstorff. Some essays attempt to provide a systematic account of truth, while others wrestle with the question of how truth is told and what it means to live truthfully. Contributors address debates between realists and anti-realists, explore issues surrounding relativism and constructivism in education and the social sciences, examine the politics of truth telling and the ethics of authenticity, and consider various religious perspectives on truth. Most scholars agree that truth is propositional, being expressed in statements that are subject to proof or disproof. This book goes a step farther: yes, propositional truth is important, but truth is more than propositional. To recognize how it is more than propositional is crucial for understanding why truth truly matters. Contributors include Doug Blomberg (ICS), Allyson Carr (ICS), Jeffrey Dudiak (King’s University College), Olaf Ellefson (York University), Gerrit Glas (VU University Amsterdam), Gill K. Goulding (Regis College), Jay Gupta (Mills College), Clarence Joldersma (Calvin College), Matthew J. Klaassen (ICS), John Jung Park (Duke University), Pamela J. Reeve (St. Augustine’s Seminary), Amy Richards (World Affairs Council of Western Michigan), Ronnie Shuker (ICS), Adam Smith (Brandeis University), John Van Rys (Redeemer University College), Darren Walhof (Grand Valley State University), Matthew Walhout (Calvin College), and Lambert Zuidervaart (ICS).
Link: http://www.jstor.org/stable/j.ctt32b7h7
8 Narrative Truth in Canadian Historical Fiction: from:
Truth Matters
Author(s) VAN RYS JOHN
Abstract: Of all literary genres, historical fiction is perhaps the most problematic and the most promising in relation to difficult questions of truth. Ostensibly rooted in some form of historical veracity in the traces of actual events or people, its fictional dimensions (from invented narrative to poetic qualities) nevertheless impress upon readers an imaginative truthfulness. In this way, historical fiction becomes a site of contention over truth; in its modern and postmodern manifestations, the genre becomes an exploration of the nature of truth itself.
Book Title: Truth Matters-Knowledge, Politics, Ethics, Religion
Publisher: MQUP
Author(s): Shuker Ronnie
Abstract: Why should we seek and tell the truth? Does anyone know what truth is? Many are skeptical about the relevance of truth. Truth Matters endeavours to show why truth is important in a world where the very idea of truth is contested. Putting philosophers in conversation with educators, literary scholars, physicists, political theorists, and theologians, Truth Matters ranges across both analytic and continental philosophy and draws on the ideas of thinkers such as Aquinas, Balthasar, Brandom, Davidson, Dooyeweerd, Gadamer, Habermas, Kierkegaard, Plantinga, Ricoeur, and Wolterstorff. Some essays attempt to provide a systematic account of truth, while others wrestle with the question of how truth is told and what it means to live truthfully. Contributors address debates between realists and anti-realists, explore issues surrounding relativism and constructivism in education and the social sciences, examine the politics of truth telling and the ethics of authenticity, and consider various religious perspectives on truth. Most scholars agree that truth is propositional, being expressed in statements that are subject to proof or disproof. This book goes a step farther: yes, propositional truth is important, but truth is more than propositional. To recognize how it is more than propositional is crucial for understanding why truth truly matters. Contributors include Doug Blomberg (ICS), Allyson Carr (ICS), Jeffrey Dudiak (King’s University College), Olaf Ellefson (York University), Gerrit Glas (VU University Amsterdam), Gill K. Goulding (Regis College), Jay Gupta (Mills College), Clarence Joldersma (Calvin College), Matthew J. Klaassen (ICS), John Jung Park (Duke University), Pamela J. Reeve (St. Augustine’s Seminary), Amy Richards (World Affairs Council of Western Michigan), Ronnie Shuker (ICS), Adam Smith (Brandeis University), John Van Rys (Redeemer University College), Darren Walhof (Grand Valley State University), Matthew Walhout (Calvin College), and Lambert Zuidervaart (ICS).
Link: http://www.jstor.org/stable/j.ctt32b7h7
8 Narrative Truth in Canadian Historical Fiction: from:
Truth Matters
Author(s) VAN RYS JOHN
Abstract: Of all literary genres, historical fiction is perhaps the most problematic and the most promising in relation to difficult questions of truth. Ostensibly rooted in some form of historical veracity in the traces of actual events or people, its fictional dimensions (from invented narrative to poetic qualities) nevertheless impress upon readers an imaginative truthfulness. In this way, historical fiction becomes a site of contention over truth; in its modern and postmodern manifestations, the genre becomes an exploration of the nature of truth itself.
Book Title: Truth Matters-Knowledge, Politics, Ethics, Religion
Publisher: MQUP
Author(s): Shuker Ronnie
Abstract: Why should we seek and tell the truth? Does anyone know what truth is? Many are skeptical about the relevance of truth. Truth Matters endeavours to show why truth is important in a world where the very idea of truth is contested. Putting philosophers in conversation with educators, literary scholars, physicists, political theorists, and theologians, Truth Matters ranges across both analytic and continental philosophy and draws on the ideas of thinkers such as Aquinas, Balthasar, Brandom, Davidson, Dooyeweerd, Gadamer, Habermas, Kierkegaard, Plantinga, Ricoeur, and Wolterstorff. Some essays attempt to provide a systematic account of truth, while others wrestle with the question of how truth is told and what it means to live truthfully. Contributors address debates between realists and anti-realists, explore issues surrounding relativism and constructivism in education and the social sciences, examine the politics of truth telling and the ethics of authenticity, and consider various religious perspectives on truth. Most scholars agree that truth is propositional, being expressed in statements that are subject to proof or disproof. This book goes a step farther: yes, propositional truth is important, but truth is more than propositional. To recognize how it is more than propositional is crucial for understanding why truth truly matters. Contributors include Doug Blomberg (ICS), Allyson Carr (ICS), Jeffrey Dudiak (King’s University College), Olaf Ellefson (York University), Gerrit Glas (VU University Amsterdam), Gill K. Goulding (Regis College), Jay Gupta (Mills College), Clarence Joldersma (Calvin College), Matthew J. Klaassen (ICS), John Jung Park (Duke University), Pamela J. Reeve (St. Augustine’s Seminary), Amy Richards (World Affairs Council of Western Michigan), Ronnie Shuker (ICS), Adam Smith (Brandeis University), John Van Rys (Redeemer University College), Darren Walhof (Grand Valley State University), Matthew Walhout (Calvin College), and Lambert Zuidervaart (ICS).
Link: http://www.jstor.org/stable/j.ctt32b7h7
8 Narrative Truth in Canadian Historical Fiction: from:
Truth Matters
Author(s) VAN RYS JOHN
Abstract: Of all literary genres, historical fiction is perhaps the most problematic and the most promising in relation to difficult questions of truth. Ostensibly rooted in some form of historical veracity in the traces of actual events or people, its fictional dimensions (from invented narrative to poetic qualities) nevertheless impress upon readers an imaginative truthfulness. In this way, historical fiction becomes a site of contention over truth; in its modern and postmodern manifestations, the genre becomes an exploration of the nature of truth itself.
CHAPTER 5 THE CÓRDOBA PRISON PROJECT: from:
Configuring Community
Abstract: This chapter problematizes the practice of flamenco as rehabilitation amongst
gitano convicts in Córdoba prison.¹ The idea for this project, which seeks out a disciplinary overlap between cultural studies and ethnography, arose from an article in the Independent on Sunday (6 October 1996) which reported that flamenco was being practised in the penitentiary of Córdoba as a form of rehabilitation for long-term prisoners; the fieldwork during which much of the material for this chapter was collected took place in June 1998. In its course, this project is an attempt to question concepts of ethnicity and community identity within the enclosed
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
Introduction: from:
Rhetoric and Hermeneutics in Our Time
Author(s) Hyde Michael J.
Abstract: Our purpose in this introduction is twofold. On the one hand we propose several ways in which rhetoric and hermeneutics might support each other—that is, contribute to thinking about the philosophic character as well as the practical strategies involved in both interpretation and persuasion. On the other hand we seek to set forth general lines of inquiry and argument that are explored in the chapters that follow and that we hope will stimulate readers of this book to further questions and inquiries of their own.
3 On the Tragedy of Hermeneutical Experience from:
Rhetoric and Hermeneutics in Our Time
Author(s) Bruns Gerald L.
Abstract: Hermeneutics is made up of a family of questions about what happens in the understanding of anything, not just of texts but of how things are. This is different from the usual question about how to make understanding happen, how to
produceit the way you produce a meaning or a statement where one is missing. For hermeneutics, understanding is not (or not just) of meanings; rather, meaning is, metaphorically, the light that a text sheds on the subject (Sache) that we seek to understand. Think ofSachenot as an object of thought or as the product or goal
8 Rhetoric, Hermeneutics, and Prudence in the Interpretation of the Constitution from:
Rhetoric and Hermeneutics in Our Time
Author(s) Garver Eugene
Abstract: Recently I have been listening to the Minnesota legislature debate whether to extend protection against discrimination to homosexuals. Much of the public debate turns on whether homosexuality is a matter of choice or destiny. Politicians, it appears, think that law is subordinate to metaphysics. Former Justice Blackmun was criticized for maintaining that the Supreme Court need not decide the metaphysical question of when human life begins. Had he tried, wouldn’t his arguments have sounded as ridiculous as those of the Minnesota politicians? Should questions of law and justice depend on metaphysics?
2 The Contingency of Language from:
Rhetoric in an Antifoundational World
Author(s) Rorty Richard
Abstract: About two hundred years ago, the idea that truth was made rather than found began to take hold of the imagination of Europe. The French Revolution had shown that the whole vocabulary of social relations, and the whole spectrum of social institutions, could be replaced almost overnight. This precedent made Utopian politics the rule rather than the exception among intellectuals. Utopian politics sets aside questions about both the will of God and the nature of humanity and about dreams of creating a hitherto unknown form of society.
6 The Decentered Subject of Feminism: from:
Rhetoric in an Antifoundational World
Author(s) Frost Linda
Abstract: In an end-of-the-year summary for 1991,
U.S. News and World Reportcommented on the media debate surrounding that summer’s hitThelma and Louise, noting that the film “may not have appealed to as many people as the producers hoped. In 1991, 36 percent of American women called themselves feminists, compared with 56 percent five years ago” (“Year” 100). Many film fans and commentators on popular culture, though, did not agree with this journalist’s description of the film as feminist. In fact, the polarized responses to the question, IsThelma and Louisea feminist film? and the reports of those responses
12 The Subject of Invention: from:
Rhetoric in an Antifoundational World
Author(s) Glejzer Richard R.
Abstract: Over the past decade Medieval Studies has increasingly begun to question overtly the issues surrounding its object—the Middle Ages—in terms of methodology. The studies of Lee Patterson, Paul Zumthor, Norman Cantor, and others begin to consider the ways in which the Middle Ages are constructed as an a priori, where readings of medieval texts are grounded by particular
inventionsof the Middle Ages, to borrow Cantor’s title. Questions of medievalism have become central to the medievalist as a way to get outside particular methodological hermeticisms, outside contemporary foundations, whether they be New Critical (which is still very much
Book Title: The Uncertain Sciences- Publisher: Yale University Press
Author(s): Mazlish Bruce
Abstract: In this wide-ranging book one of the most esteemed cultural historians of our time turns his attention to major questions about human experience and the attempts to understand it "scientifically." Bruce Mazlish considers the achievements, failings, and possibilities of the human sciences-a domain that he broadly defines to include the social sciences, literature, psychology, and hermeneutic studies. In a rich and original synthesis built upon the work of earlier philosophers and historians, Mazlish constructs a new view of the nature and meaning of the human sciences.Starting with the remote human past and moving through the Age of Discovery to the present day, the author discusses what sort of knowledge the human sciences claim to offer. He looks closely at the positivistic aspirations of the human sciences, which are modeled after the natural sciences, and at their interpretive tendencies. In an analysis of scientific method and scientific community, he explores the roles they can or should assume in the human sciences. Mazlish's approach is genuinely interdisciplinary, and he draws on an array of topics, from civil society to globalization to the interactions of humans and machines, to inform his thought-provoking discussion of historical consciousness.
Link: http://www.jstor.org/stable/j.ctt32bf4m
Introduction from:
The Uncertain Sciences
Abstract: My purpose in this book is to inquire into the condition of the human sciences — accomplishments, weaknesses, and possibilities. I deal with the questions What sort of knowledge do the human sciences claim to be offering? To what extent can that knowledge be called scientific? and What do we mean by “scientific” in such a context? I also seek to contribute, however modestly, to changing the way we think about the subject.
3 The Human Species as an Object of Study from:
The Uncertain Sciences
Abstract: Any effort at devising and using a suitable form of scientific method must be clear about the subject of study. What are the phenomena into which we inquire? What are their boundaries? Once the field is established, we can ask what techniques (instruments, ways of collecting data, institutional supports, modes of employing evidence, modes of inference) may be suitable to its materials. Involved in this question is the issue of classification, which appears to be a necessary feature of most attempts at science: How can the phenomena under investigation be meaningfully ordered?
Excerpt from ʺArt in New Yorkʺ from:
Reading Abstract Expressionism
Author(s) ROTHKO MARK
Abstract: Now, the questions that this correspondent asks are so typical and at the same time so crucial that we feel that in answering them we shall not only help a good many people who
Editorial Preface from:
Reading Abstract Expressionism
Author(s) ROSENBERG HAROLD
Abstract: The question of what will emerge is left open. One functions in an attitude of expectancy. As Juan Gris said: you are lost the instant you know what the result will be.
ʺAmerican-Typeʺ Painting from:
Reading Abstract Expressionism
Author(s) GREENBERG CLEMENT
Abstract: The latest abstract painting offends many people, among whom are more than a few who accept the abstract in art in principle. New painting (sculpture is a different question) still provokes scandal when little that is new in literature or even music appears to do so any longer. This may be explained by the very slowness of painting’s evolution as a modernist art. Though it started on its “modernization” earlier perhaps than the other arts, it has turned out to have a greater number of
expendable conventions imbedded in it, or these at least have proven harder to isolate and
Symbolic Pregnance in Mark Rothko and Clyfford Still from:
Reading Abstract Expressionism
Author(s) KUSPIT DONALD B.
Abstract: Yes, we can continue to ask, for it is the core epistemological question about abstract art, sharply and freshly raised by the works of Rothko and Still, which generate intense sensations and unpredictable meanings and the question of their interrelation. As Michel Conil-Lacoste wrote of the late Rothko, there are “deux lectures de Rothko: non pas seulement celle du technicien de la coleur, mais aussi celle de l’âme éprise de mysticisme.”¹ The technician of color supplies the raw material of sensation, and the mystic communicates ideal meanings. But how much can the two be said to interweave, when the sensory
ʺIntroduction,ʺ ʺAbstract Expressionism and Afro-American Marginalisation,ʺ and ʺDissent During the McCarthy Periodʺ from:
Reading Abstract Expressionism
Author(s) CRAVEN DAVID
Abstract: In many parts of the world, Abstract Expressionism signifies the ascendancy to cultural pre-eminence of United States art. Yet it is also viewed with disfavour or indifference by the majority of the people in the U.S. whose culture this art presumably represents.⁴ Equally paradoxical is the relation of Abstract Expressionism to contemporary Latin American art. At a time when U.S. intervention throughout the Americas has intensified, the receptivity of progressive Latin American artists to
certain aspects of post-war U.S. art (even as these same artists vigorously oppose U.S. hegemony) raises new questions about the nature of art produced in the
In Defense of Abstract Expressionism from:
Reading Abstract Expressionism
Author(s) CLARK T. J.
Abstract: We are forty years away from Abstract Expressionism, and the question of how we should understand our relationship to the movement starts to be interesting again. Awe at its triumphs is long gone; but so is laughter at its cheap philosophy, or distaste for its heavy breathing, or boredom with its sublimity, or even resentment at the part it played in the Cold War. Not that any of those feelings has dissipated, or ever should, but that it begins to be clear that none of them—not even the sum of them—amounts to an attitude to the painting in
Barnett Newmanʹs Stripe Paintings and Kabbalah: from:
Reading Abstract Expressionism
Author(s) BAIGELL MATTHEW
Abstract: Barnett Newman’s (1905–1970) famous stripe paintings are based on the esoteric teachings of mystical Judaism known as Kabbalah. We know this from Thomas Hess’s account of Newman’s career published in 1971. Since then, this startling piece of information has barely been mentioned and, equally startling, never been explored further.¹ I want to ask here one question: Just how Jewish was Newman’s use of Jewish sources? My conclusions will suggest that neither the artist nor his biographer used Kabbalah from a normative Jewish point of view, or, to say it differently, neither used Jewish sources in a way acceptable to
Chapter 8 The Attempted Reunion from:
Passage to Modernity
Abstract: In this chapter I will review three major attempts to overcome the theological dualism modern culture inherited from late medieval thought, namely, those of humanist religion, the early Reformation, and Jansenist theology. According to such Christian humanists as Valla, Erasmus, and Ficino, a universal divine attraction sanctifies the natural order and draws it back to its source. Archaic religion, ancient philosophy, Hebrew and Christian revelation—in an order of increasing intensity—all responded to the same divine impulse. Generally speaking, humanism offered more an alternative than an answer to the questions raised by fifteenth-century School theology. Humanists, even when acquainted
Book Title: Interpreting Interpretation-The Limits of Hermeneutic Psychoanalysis
Publisher: Yale University Press
Author(s): Saks Elyn R.
Abstract: Psychoanalytic interpretation, according to the hermeneutic view, is concerned with meaning rather than facts or causes. In this provocative book, Elyn R. Saks focuses closely on what hermeneutic psychoanalysis is and how the approaches of hermeneutic psychoanalysts differ. She finds that although these psychoanalysts use the same words, concepts, images, and analogies, they hold to at least five different positions on the truth of psychoanalytic interpretations. Saks locates within these five models the thought of such prominent analysts as Roy Schafer, Donald Spence, and George Klein. Then, approaching each model from the patient's point of view, the author reaches important conclusions about treatments that patients not only will-but should-reject.If patients understood the true nature of the various models of hermeneutic psychoanalysis, Saks argues, they would spurn the story model, which asks patients to believe interpretations that do not purport to be true; that is, the psychoanalyst simply tells stories that give meaning to patients' lives, the truth of which is not considered relevant. And patients would question the metaphor and the interpretations-as-literary-criticism models, which propose views of psychoanalysis that may be unsatisfying. In addition to discussing which hermeneutic models of treatment are plausible, Saks discusses the nature of metaphorical truth. She arrives at some penetrating insights into the theory of psychoanalysis itself.
Link: http://www.jstor.org/stable/j.ctt32bpmh
6 The Weak Form of the Argument from Patient Rejection Revisited from:
Interpreting Interpretation
Abstract: The strong form of the argument from patient rejection seems to me robust vis-à-vis the story model of hermeneutic psychoanalysis. That argument says that patients not only will, but also ought to, reject psychoanalytic interpretations because analysts are asking them to believe things that do not purport to be possibly true. The strong form of the argument applies to the story model alone because on all of the other models psychoanalytic interpretations purport to be true in at least some sense of “true.” A more sophisticated version of the strong form of the argument, which questions whether patients will accept
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Introduction from:
Rhetorical Invention and Religious Inquiry
Author(s) OLMSTED WENDY
Abstract: Perhaps not since the Renaissance, when the rhetorical theologies and theological rhetorics of such figures as Thomas More, Desiderius Erasmus, and Philipp Melanchthon drew on the equally rhetorical Saint Augustine, the Church Fathers, and the Bible, have students of rhetoric and religion had so much to say to one another. Since the mid-1980s, primarily in journals but also in an increasing number of books, scholars in one field have been drawing out significant lines of inquiry and posing provocative questions to those in the other: Are rhetoric and religion in some sense “essentially” wedded? In general, what are the rhetorical
6 Rhetoric, Conscience, and the Claim of Religion from:
Rhetorical Invention and Religious Inquiry
Author(s) JOST WALTER
Abstract: The Erasmian rhetorician who is foolish enough to write about religion, specifically about the individual and belief, speaks (as Kierkegaard said of himself) without authority.¹ But he or she is not necessarily speaking without warrant of any kind. As David Tracy has noted, “Any human being can interpret the religious classics because any human being can ask the fundamental questions that are part of the very attempt to become human at all, those questions that the religious classics address.”² By “fundamental” and “religious” Tracy is referring to certain types of “limit-question,”³ Which bear on the constitution of human life — contingencym,
Book Title: Faces of History-Historical Inquiry from Herodotus to Herder
Publisher: Yale University Press
Author(s): KELLEY DONALD R.
Abstract: In this book, one of the world's leading intellectual historians offers a critical survey of Western historical thought and writing from the pre-classical era to the late eighteenth century. Donald R. Kelley focuses on persistent themes and methodology, including questions of myth, national origins, chronology, language, literary forms, rhetoric, translation, historical method and criticism, theory and practice of interpretation, cultural studies, philosophy of history, and "historicism."Kelley begins by analyzing the dual tradition established by the foundational works of Greek historiography-Herodotus's broad cultural and antiquarian inquiry and the contrasting model of Thucydides' contemporary political and analytical narrative. He then examines the many variations on and departures from these themes produced in writings from Greek, Roman, Jewish, and Christian antiquity, in medieval chronicles, in national histories and revisions of history during the Renaissance and Reformation, and in the rise of erudite and enlightened history in the seventeenth and eighteenth centuries. Throughout, Kelley discusses how later historians viewed their predecessors, including both supporters and detractors of the authors in question.The book, which is a companion volume to Kelley's highly praised anthology
Versions of History from Antiquity to the Enlightenment,will be a valuable resource for scholars and students interested in interpretations of the past.
Link: http://www.jstor.org/stable/j.ctt32bs9h
Book Title: Faces of History-Historical Inquiry from Herodotus to Herder
Publisher: Yale University Press
Author(s): KELLEY DONALD R.
Abstract: In this book, one of the world's leading intellectual historians offers a critical survey of Western historical thought and writing from the pre-classical era to the late eighteenth century. Donald R. Kelley focuses on persistent themes and methodology, including questions of myth, national origins, chronology, language, literary forms, rhetoric, translation, historical method and criticism, theory and practice of interpretation, cultural studies, philosophy of history, and "historicism."Kelley begins by analyzing the dual tradition established by the foundational works of Greek historiography-Herodotus's broad cultural and antiquarian inquiry and the contrasting model of Thucydides' contemporary political and analytical narrative. He then examines the many variations on and departures from these themes produced in writings from Greek, Roman, Jewish, and Christian antiquity, in medieval chronicles, in national histories and revisions of history during the Renaissance and Reformation, and in the rise of erudite and enlightened history in the seventeenth and eighteenth centuries. Throughout, Kelley discusses how later historians viewed their predecessors, including both supporters and detractors of the authors in question.The book, which is a companion volume to Kelley's highly praised anthology
Versions of History from Antiquity to the Enlightenment,will be a valuable resource for scholars and students interested in interpretations of the past.
Link: http://www.jstor.org/stable/j.ctt32bs9h
Chapter 2 The Lived Present from:
Metaphysics in Ordinary Language
Abstract: In this essay, I shall be concerned with one aspect of the problem of human temporality. My question is this: How do we experience the present? Like the phenomenon of time, the question is itself at once familiar and obscure. We are all conversant with the experience of living in the present, as distinct from having existed in the past and being about to do so in the future, barring some unexpected accident. Let us say that the lived present has a certain thickness or what Bergson called
durée. But to speak of the present as marked by duration is
Chapter 5 The Problem of Sense Perception in Platoʹs Philebus from:
Metaphysics in Ordinary Language
Abstract: The main part of this essay will consist of a detailed analysis of a short but dense and puzzling passage on sense perception in Plato’s
Philebus(38c5 to 39c6 in the Stephanus pagination). As a preface to this analysis, I shall refer briefly to a passage in theTheaetetus. Although I shall give as precise an analysis as I can of the Platonic text, my goal is neither philological nor historical, but theoretical. I want to study the text in question for the light it sheds on the general problem of how to explain our ability to distinguish between true
Chapter 8 Sad Reason from:
Metaphysics in Ordinary Language
Abstract: I trust that the title I have chosen is not too melancholy. The topic is a large one, but it is certainly familiar to all of us, and it is difficult to see how anything could be of greater concern to thoughtful human beings. The question before us is whether the life of reason is happy or sad. Those who dislike large topics might be inclined to reply, “Sometimes sad, sometimes happy,” and I suppose they would mean by this that happiness depends upon something other than our degree of rationality. In one sense, I agree with this sober reply.
Chapter 9 Transcendental Indeterminateness from:
Metaphysics in Ordinary Language
Abstract: In this essay, I want to consider these two problems together. My question is, then, What is the link between perception and judgment in Kant’s model of
Chapter 13 Philosophy and Ordinary Experience from:
Metaphysics in Ordinary Language
Abstract: I propose to deal with the question of the relation between philosophy and ordinary experience. This sounds quite straightforward, but I am afraid that it is actually an unusually difficult problem. It is a striking fact of our century that philosophy has become increasingly concerned with ordinary experience, ordinary language, everyday life, or the life-world, to cite four often-used expressions. This concern is evident in both wings of the two major contemporary philosophical movements, which are popularly if inaccurately designated as the analytical and the continental or phenomenological schools. Interest in everyday or ordinary language has clearly been stimulated by
1 The Most Fundamental of Empirical Questions or the Most Misguided—What Is Consciousness? from:
On the Nature of Consciousness
Abstract: What is consciousness? It is a “something” that is before each of us at this very moment yet not sought or noticed as such until questioned. Then, like the water in which the fish swims, it is everywhere and nowhere.
3 Consciousness as Emergent: from:
On the Nature of Consciousness
Abstract: There is a widespread agreement among those psychologists who see consciousness as a causal system in its own right that its qualitative features are somehow “emergent” from underlying neural processes. That said, however, all major questions remain. Is consciousness, in the sense of a primary or immediate sentience, only emergent at a particular level of central nervous system complexity, as most investigators certainly would agree for self-referential symbolic processes? If so, is primary awareness regionally localized? Or, with the artificial-intelligence (AI) community, would any computational system of sufficient “cross-reference” also perform the basic functions attributable to consciousness? On both views,
Book Title: Does Psychoanalysis Work?- Publisher: Yale University Press
Author(s): WALDRON SHERWOOD
Abstract: This important book is a thorough survey of every major study of the efficacy of psychoanalytic treatment. The authors-all well-known psychoanalysts-critically analyze the studies and their findings, discuss the issues that have been and should be explored in such studies, and examine the problems in conducting research into psychoanalytic outcomes. The authors begin by providing a definition of psychoanalysis, establishing central psychoanalytic goals, and determining what questions need to be addressed in assessing whether analysis is effective. They then describe their methods and criteria for evaluating modern research on psychoanalytic outcome and apply these criteria to four major studies of adult psychoanalytic patients, several studies of child and adolescent analysis, and some small-group studies. They find that all the studies show that psychoanalysis is an effective treatment for many patients-and that some cherished assumptions about psychoanalysis are probably wrong. In the final part of the book, the authors address the challenges of collecting empirical data on psychoanalysis and explore the possibilities inherent in the single-case study.
Link: http://www.jstor.org/stable/j.ctt32bvwm
[PART I Introduction] from:
Does Psychoanalysis Work?
Abstract: Despite the extensive advances in psychotherapy research during the past quarter-century (Garfield and Bergin, 1994; Roth and Fonagy, 1996), there have been few systematic efforts to address questions about psychoanalysis as therapy. Psychotherapy research, as a distinct and largely independent discipline, not to be confused with the practice of psychotherapy, involves systematic and empirical studies of psychotherapy process and outcome. It has gradually moved from fledgling attempts at empirical investigation, through a period of attempts to approximate a model of then-current medical research, to an increasing focus on interactive, subjective, and humanistic aspects of study (Orlinsky and Russel, 1994). Psychoanalysts
1 What Is Psychoanalysis? from:
Does Psychoanalysis Work?
Abstract: A first step in studying whether psychoanalysis is effective is to delimit the treatments that will be called psychoanalysis. Freud (1904) defined psychoanalysis as the
interrelated methods of observation, a conceptual system, and a therapeutic procedure. But the details of this interrelation are unclear. What boundaries of technique and theory usefully set off psychoanalytic ideas and processes from other activities? How are various ways of thinking about psychoanalysis interrelated? The question of what activities and theory are legitimately called psychoanalytic pervades the history of the field, often resulting in discord (see, e.g., Freud, 1914b, 1924; Oberndorf, 1953; Roustang, 1976; Turkle,
2 What Are the Relevant Measures of Psychoanalytic Outcome? from:
Does Psychoanalysis Work?
Abstract: Answers to questions about the outcomes and efficacy depend on the goals of psychoanalysis. Some people believe psychoanalysis should be judged by its ability to relieve symptoms, while others hold that it is successful to the extent that the patient achieves insight or develops self-analytic capacities (Ticho, 1967). A range of intermediate views are discussed elsewhere in this volume.
4 Historical Background from:
Does Psychoanalysis Work?
Abstract: Psychoanalytic investigators have repeatedly tried to answer Oberndorf’s (1943) classic question: what type of treatment is best suited to what kind of patient, suffering from what kind of illness, at what point in life, when treated by what kind of analyst, in what manner? A century of clinical experience has taught us much about the fate of different kinds of cases, the clinical management of the array of patients who consult psychoanalysts, the scope and limitations of the psychoanalytic method, and the qualities of patients that make them suitable or unsuited for psychoanalysis. Over the years there have been many
11 Clinical Follow-Up Studies and Case Studies from:
Does Psychoanalysis Work?
Abstract: Readers of the earlier chapters in this section will be understandably disappointed that, despite the enormous efforts of investigators, systematic research seems to have addressed few questions that are germane to clinical psychoanalytic practice. Either the population studied is too different from the patients ordinarily taken into psychoanalysis, or the measures of outcome and process are too crude to answer the questions that most interest analysts. The analyst wishes for investigative methods that are closer to the methods customarily used in psychoanalysis, addressing issues that confront her in daily work. The follow-up methods first introduced by Arnold Pfeffer meet many
[PART III Introduction] from:
Does Psychoanalysis Work?
Abstract: In earlier sections of this book we outlined questions about the efficacy, outcomes, and processes of psychoanalysis and summarized the available research data pertinent to these questions. These data show that psychoanalysis is a helpful procedure for many patients. But they do not address a wide range of important issues that we would like to understand better—for example, how the relation of qualities of patients and analysts is reflected in outcome, the relation of psychoanalytic processes and outcome, and the deeper psychological effects of psychoanalysis. Furthermore, each of the systematic investigations we reviewed had technical difficulties. The central problem
19 Studies of Populations of Patients from:
Does Psychoanalysis Work?
Abstract: These questions share a similar logical structure. It is assumed that two (or more) groups can be
21 Summary and Overview from:
Does Psychoanalysis Work?
Abstract: In its first century, psychoanalysis has been widely recognized as providing the richest understanding of the most interesting aspects of human psychology. At the same time, its claims to validity as an empirical science have remained open to question. These questions have been particularly marked with regard to therapeutics.
Book Title: Paul and Scripture-Extending the Conversation
Publisher: SBL Press
Author(s): Stanley Christopher D.
Abstract: This book, which grew out of the Society of Biblical Literature’s Paul and Scripture Seminar, explores some of the methodological problems that have arisen during the last few decades of scholarly research on the apostle Paul’s engagement with his ancestral Scriptures. Essays explore the historical backgrounds of Paul’s interpretive practices, the question of Paul’s “faithfulness" to the context of his biblical references, the presence of Scripture in letters other than the Hauptbriefe, and the role of Scripture in Paul’s theology. All of the essays look at old questions through new lenses in an effort to break through scholarly impasses and advance the debate in new directions. The contributors are Matthew W. Bates, Linda L. Belleville, Roy E. Ciampa, Bruce N. Fisk, Stephen E. Fowl, Leonard Greenspoon, E. Elizabeth Johnson, Mitchell M. Kim, Steve Moyise, Jeremy Punt, Christopher D. Stanley, and Jerry L. Sumney.
Link: http://www.jstor.org/stable/j.ctt32bzfp
Identity, Memory, and Scriptural Warrant: from:
Paul and Scripture
Author(s) Punt Jeremy
Abstract: In a recent study on early Christian identity, a basic question was not really addressed, partly because it was not a focal interest of the study and partly because of conventional views in this regard.² While the contributors acknowledged in various ways, some tacitly and others explicitly,³ that textual traditions had influenced the New Testament authors’ concerns with identity, a further set of questions remained unanswered. What was the rationale for the constitutively important role of Israel’s Scriptures in the formation of the new Jesus-centered movement, which in many cases entailed that they be read against their own traditions? Why
The Use of Scripture in Philippians from:
Paul and Scripture
Author(s) Fowl Stephen
Abstract: At the same time, and perhaps because of Hays’s work, one is forced to ask questions
What We Learned—and What We Didn’t from:
Paul and Scripture
Author(s) Stanley Christopher D.
Abstract: In the introduction to the first volume of essays from the “Paul and Scripture Seminar,”¹ I listed six broad questions that the seminar participants had decided should guide our discussions of the methodological problems associated with research in Paul’s engagement with Scripture.
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
10 The Concept of Generic Godhood in the Hebrew Bible from:
The Hebrew Bible and Philosophy of Religion
Abstract: The question “What is God?”’ is sometimes also phrased as “What is
Conclusion from:
The Politics of Pessimism in Ecclesiastes
Abstract: Qohelet’s pessimism and skepticism are real and not to be explained away. The important question, then, is how the mood and cognitive disposition were used by the author to persuade his audience to adopt a particular perspective. The pessimism, which is the key element for identifying the genre of the book, serves to lower expectations of the audience about human wisdom, God, and human effort/morality. The lowering of expectations was necessary for mitigating the dissonance that had been created by the optimism of traditional wisdom and Judaism and the oppressed condition of the Jews under Ptolemaic hegemony. God appeared to
Introduction: from:
The Future of the Biblical Past
Author(s) Segovia Fernando F.
Abstract: This volume has been so long in the making that between the time when the book was first conceived and its eventual completion the world began one of its accelerated periods of irruptive change. However, given the significance of the mandate we have undertaken here, this collection of essays has required more energy than most. We asked contributors to answer the following twofold question: what does global biblical studies look like in the early decades of the twenty-first century, and what new directions may be espied? The last time such a comprehensive task was undertaken was well over twenty years
2 Beyond the “Ordinary Reader” and the “Invisible Intellectual”: from:
The Future of the Biblical Past
Author(s) Nadar Sarojini
Abstract: At the World Forum on Liberation and Theology in Belem, Brazil, January 2009, I was asked to respond to a panel of presentations that dealt with the topic of liberation and embodiment.¹ Chung Hyung Kung, the eminent Korean feminist theologian, began her reflections praising liberation theology for saving her from destruction—physical, mental, and spiritual—but lamented at length about the question one of her Korean students at Union Theological Seminary, New York, had posed to her. It seemed that this student earnestly and seriously wanted to know why, after forty-odd years of liberation theology, the world still faced so
7 The Future of a Nonexistent Past: from:
The Future of the Biblical Past
Author(s) Kirova Milena
Abstract: Every narrative addressing the state of biblical studies in Bulgaria should begin with an odd and traumatic situation in the distant past of the country. Christianity was not at all a popular religion until the mid-ninth century. Each of the two tribes comprising the Bulgarian state, the local Slavs and the old Bulgarians (or Protobulgarians), who had migrated from Asia, had their established pantheon and rituals. In contrast to the aristocratic circles in both tribes, various pagan gods coexisted quite peacefully in the lives of the common people. The situation in question took place in the year 865 c.e.
2 Aquinas the Augustinian? from:
Aquinas the Augustinian
Author(s) Marshall Bruce D.
Abstract: Deep in the
Summa theologiae’s questions on the Trinity, St. Thomas Aquinas detects a problem in the Trinitarian theology of St. Augustine. The issue, very extensively discussed in medieval Trinitarian theology from the twelfth century on, is whether the divine essence generates, or is generated—whether the essence itself, and not merely one or another of the divine Persons, can rightly be said to generate or beget anything, or to be generated or begotten by anything. The answer is an emphatic no: “The essence does not generate the essence.”¹ Generating and being generated are each characteristics which are proper or
3 Theology and Theory of the Word in Aquinas: from:
Aquinas the Augustinian
Author(s) Goris Harm
Abstract: In contemporary discussions, Aquinas’s theory of the word plays a role mainly in certain philosophical issues, in particular the semantic and epistemological status of the inner word
(verbum interius) or concept and the question whether Aquinas represents some form of direct realism or representationalism.¹ Generally, however, little attention is paid to the fact that Aquinas’s theory of the word evolved over the course of his career. This neglect can have serious consequences for the interpretation of Aquinas’s position.²
8 Aquinas, Augustine, and the Medieval Scholastic Crisis concerning Charity from:
Aquinas the Augustinian
Author(s) Sherwin Michael S.
Abstract: One of the dangers of applying the scholastic method of dialectical questioning to the study of theology is that one may pose a question that one’s culture does not yet know how to answer, or at least not answer well. This is precisely what happened when the early scholastics of the twelfth century started to pose questions about Augustine’s portrayal of charity.¹ The crisis was perhaps inevitable. The twelfth century witnessed a remarkable blossoming of interest in the nature of love, especially of love as desire.² It was a unique historical moment. With the marriage of Eleanor of Aquitaine to
9 Augustine and Aquinas on the Good Shepherd: from:
Aquinas the Augustinian
Author(s) Levering Matthew
Abstract: How does the patristic-medieval tradition of biblical interpretation flow from and shape a Christological understanding of ecclesial authority? In seeking to answer this question, this essay will focus upon exegesis of Jesus’ depiction of himself in John’s Gospel as the “good shepherd” (Jn 10:1–18). I will proceed in three steps. First, I will summarize two recent attempts by biblical exegetes, one Catholic and one Protestant, to expose the meaning of John 10:1–18. Second, I will survey Augustine’s reading of this passage in his commentary on John’s Gospel. Third, I will examine in detail Aquinas’s exegesis of this passage,
10 Reading Augustine through Dionysius: from:
Aquinas the Augustinian
Author(s) Hankey Wayne J.
Abstract: Nothing presents more problems for those who would enter the mentality of the medieval philosophical theologian than the task which has been set for this volume. Trying to judge the influence on Thomas Aquinas’s doctrine of one of his authoritative ancient sources requires us to surrender, at least provisionally, what we think we know about the authority in question. As heirs of Renaissance and modern philology, and of the modern constructions of the history of philosophy, we will almost certainly have a different, perhaps even opposed, view of the source than a medieval theologian would have had. Ironically, our problem
11 Wisdom Eschatology in Augustine and Aquinas from:
Aquinas the Augustinian
Author(s) Lamb Matthew L.
Abstract: The theme “Aquinas the Augustinian” provides an occasion to overcome some contemporary stereotypes that pit a Platonic St. Augustine against an Aristotelian St. Thomas Aquinas. Augustine, in this scenario, is a world-despising rigorist wrapped up in a subject-centered, self-communicative approach to questions, whereas Aquinas is identified with a world-affirming, object-centered metaphysical approach.¹ There are differences between the two theological giants. But the differences are far more complementary than contradictory. The erection of contradictory contrasts has occasioned misreadings by contemporary writers unaware of the Cartesian or Kantian lenses through which they project onto the ancient texts typically modern and postmodern dualisms
In the Shadow of the Republic: from:
A History of Jewish-Muslim Relations
Author(s) Katz Ethan B.
Abstract: From their very inception, Jewish-Muslim relations in France were a triangular affair. That is, the French state and questions of national belonging within the republic were always at the heart of these relations. Three components of identity and status defined Jews’ and Muslims’ relations with one another and the French Republic: the place of each group in France’s colonial empire, Jews’ and Muslims’ positions as religious minorities in an officially secular France, and the complex attachments of members of both groups to transnational entities. Jews and Muslims consider one another from various angles: as, for instance, citizens and subjects, fellow
Writing Difference in French-Language Maghrebi Literature from:
A History of Jewish-Muslim Relations
Author(s) Chikhi Beïda
Abstract: In French-language Maghrebi literature, the relationship between Jews and Muslims is a question of particular resonance, in that the colonial past weighs heavily on contemporary history. Both Jewish and Muslim writers have achieved fame in the field, weaving, in the same language, connections based on places that, despite antagonisms, have sometimes shaped shared spaces. Since the conflictual alterity of the 1950s, that literature has evolved toward new dialogical expressions imposed by the rise of the different fundamentalisms, by way of the trials of nationalism in the 1960s and the international issues associated with the Israeli-Palestinian conflict. These writers, whether stemming
Qurʾan and Torah: from:
A History of Jewish-Muslim Relations
Author(s) Gobillot Geneviève
Abstract: For a long time, the historical precedence of the Bible vis-à-vis the Qurʾan polarized the question of their interrelationship, reducing it solely to influence and borrowing, or even, in the case of extreme polemics, to plagiarism and parody. And yet, a simple shift in perspective allows us to view the question in a completely different light. In fact, the Qurʾanic text elaborates a discourse on its own status as scripture and on its relation to previous revelations. By starting with what the Qurʾan says about scriptural context, we find a whole universe of thought opening up to us, one that
Rituals: from:
A History of Jewish-Muslim Relations
Author(s) Firestone Reuven
Abstract: Judaism and Islam are mutually recognized as genuine monotheisms. Despite this general recognition, Muslim and Jewish religious scholars have critiqued each others’ religion over the centuries by calling into question both the authenticity of the other’s scripture and the efficacy of its religious practice. This basic critique is quite similar on both sides, yet despite significant and sometimes severe disapproval, each party recognizes the essential theological and moral- ethical soundness of the other. This basic respect, though sometimes reluctant, does not apply equally to other religions, certainly not to the Oriental traditions, and for the most part, not even Christianity.¹
The Karaites and Muʾtazilism from:
A History of Jewish-Muslim Relations
Author(s) Erder Yoram
Abstract: In the time of the
geonim(directors of the Talmudic academies), Karaism was greatly influenced by the Muslim Muʾtazilite theological movement. The Karaites, though largely divided on many questions, adopted all the doctrinal fundaments of Muʾtazilism, both in the area of scriptural exegesis and in discussions of the essential theological themes for which the Muʾtazilites were the standard-bearers within Islam. Beginning in the eleventh century, the Karaites, who belonged to the group known as the Avelei Tsion (Mourners of Zion), having settled in Jerusalem, set out to compose theological texts constituting a genre in their own right. As a result,
Citizenship, Gender, and Feminism in the Contemporary Arab Muslim and Jewish Worlds from:
A History of Jewish-Muslim Relations
Author(s) Pouzol Valérie
Abstract: The question of gender and women’s roles in the Arab Muslim and Jewish worlds is linked primarily to the multiplicity of social, economic, political, and geographical situations in which they have lived and continue to live in the contemporary period. Given the extreme diversity of groups and situations, we have chosen to focus our comparison on the collective and political formulations of religion inherent in gender issues and, in turn, in women’s activism. Women’s roles and the particular way they have been defined by religious affiliation, whether Muslim or Jewish, are bound to contexts that have dictated specific possibilities for
The Public Role of Writers and Intellectuals from:
Nation, Language, and the Ethics of Translation
Author(s) SAID EDWARD
Abstract: Twenty-one years ago,
The Nation magazine convened a congress of writers in New York by putting out notices for the event and, as I understood the tactic, leaving open the question of who was a writer and why he or she qualified to attend. The result was that literally hundreds of people showed up, crowding the main ballroom of a midtown Manhattan hotel almost to the ceiling. The occasion itself was intended as a response by the intellectual and artistic communities to the immediate onset of the Reagan era. As I recall the proceedings, a debate raged for a long
A Touch of Translation: from:
Nation, Language, and the Ethics of Translation
Author(s) WEBER SAMUEL
Abstract: If one were to search today for a way of reflecting on the destiny of language and literature in an age dominated increasingly by electronic media, there is probably no better place to start—and perhaps even to end—than with the question of translation. This might seem a somewhat surprising assertion to make, given the widespread tendency to associate the rise of electronic media with what is usually called the “audiovisual,” as distinct from the linguistic, discursive, or textual. Such an association is, of course, by no means simply arbitrary. In 1999, the dollar value produced by the sales
The Languages of Cinema from:
Nation, Language, and the Ethics of Translation
Author(s) WOOD MICHAEL
Abstract: What is the language of a Russian film? Of a Japanese film? The question sounds like a trick or a riddle, a children’s joke, along the lines of “Who wrote Beethoven’s Eroica Symphony?,” or “What was the date of the 1848 revolutions?” And there is an obvious answer, of course. The language of the film, in the most literal sense, is Russian or Japanese. But if we say this we need to note at once how much we have smuggled into, or taken for granted about, the meaning of the word “film.” We are probably thinking of sound films, although
[PART TWO Introduction] from:
Nation, Language, and the Ethics of Translation
Abstract: Though all the essays in this volume deal with the ethics of translation, those included in this section make it their primary theoretical focus. Several address the ethical double bind in any act of translation—the impossibility of fully rendering another’s voice or meaning, and yet the necessity of making the attempt. Other essays focus on the question of the “original,” a topic raised by Weber in part I, that returns as a leitmotif throughout the volume.
Tracking the “Native Informant”: from:
Nation, Language, and the Ethics of Translation
Author(s) STATEN HENRY
Abstract: Within or, at the boundaries of, literary studies, the most radical extension of the contemporary reflection on the “ethics of translation” is unquestionably that of Gayatri Spivak, with its relentless pursuit of inaccessible cultural otherness. What makes this pursuit so difficult to follow, as some critics have complained, is the accompanying metacritical reflection, adhering simultaneously to Marxism, radical feminism, and deconstruction, on the positionality of the theorizing Metropolitan eye in all its varieties, especially those most closely related to Spivak’s own perspective: the Metropolitan first-world feminist and the “diasporic” intellectual who has come from the Third World to ply her
Metrical Translation: from:
Nation, Language, and the Ethics of Translation
Author(s) PRINS YOPIE
Abstract: The question of metrical translation—its history, theory, and practice—is not often posed in current translation studies, except perhaps by translators who confront “a choice between rhyme and reason,” as Nabokov asked himself in translating Pushkin: “Can a translation while rendering with absolute fidelity the whole text, and nothing but the text, keep the form of the original, its rhythm and its rhyme?”¹ Like swearing an oath to tell the whole truth and nothing but the truth before going on trial, the translator who vows to be true to “the whole text, and nothing but the text” must be
Book Title: Shattered Voices-Language, Violence, and the Work of Truth Commissions
Publisher: University of Pennsylvania Press, Inc.
Author(s): Phelps Teresa Godwin
Abstract: Following periods of mass atrocity and oppression, states are faced with a question of critical importance in the transition to democracy: how to offer redress to victims of the old regime without perpetuating cycles of revenge. Traditionally, balance has been restored through arrests, trials, and punishment, but in the last three decades, more than twenty countries have opted to have a truth commission investigate the crimes of the prior regime and publish a report about the investigation, often incorporating accounts from victims. Although many praise the work of truth commissions for empowering and healing through words rather than violence, some condemn the practice as a poor substitute for traditional justice, achieved through trials and punishment. There has been until now little analysis of the unarticulated claim that underlies the truth commissions' very existence: that language-in this case narrative stories-can substitute for violence. Acknowledging revenge as a real and deep human need,
Shattered Voicesexplores the benefits and problems inherent when a fragile country seeks to heal its victims without risking its own future. In developing a theory about the role of language in retribution, Teresa Godwin Phelps takes an interdisciplinary approach, delving into sources from Greek tragedy toHamlet, from Kant to contemporary theories about retribution, from the Babylonian law codes to the South African Truth and Reconciliation Report. She argues that, given the historical and psychological evidence about revenge, starting afresh by drawing a bright line between past crimes and a new government is both unrealistic and unwise. When grievous harm happens, a rebalancing is bound to occur, whether it is orderly and lawful or disorderly and unlawful.Shattered Voicescontends that language is requisite to any adequate balancing, and that a solution is viable only if it provides an atmosphere in which storytelling and subsequent dialogue can flourish. In the developing culture of ubiquitous truth reports, Phelps argues that we must become attentive to the form these reports take-the narrative structure, the use of victims' stories, and the way a political message is conveyed to the citizens of the emerging democracy. By looking concretely at the work and responsibilities of truth commissions,Shattered Voicesoffers an important and thoughtful analysis of the efficacy of the ways human rights abuses are addressed.
Link: http://www.jstor.org/stable/j.ctt3fh8vr
Prologue for Paulina from:
Shattered Voices
Abstract: In the winter of 1992 in London, I attended one of the first performances in English of
Death and the Maiden, a play by Chilean writer Ariel Dorfman. Juliet Stevenson’s brilliant depiction of Paulina Salas presented a transfixed audience with a compelling question: what happens when a new and tenuous democracy, because of political necessity, turns its back on some of the victims of the regime it has replaced? Paulina is just such a victim, and the play provides a troubling answer.
Chapter One The Demise of Paulina’s Good: from:
Shattered Voices
Abstract: “What about
my good?” Paulina’s question embarrasses Gerardo, and it embarrasses most of us. If we or our loved ones are harmed, we call the police and thereafter depend upon the state to investigate, judge, and punish for us. As good citizens and emotionally stable individuals, we are taught to become procedurally and emotionally distanced from both the harm and its perpetrator. Victims who make a fuss about their own needs are treated as emotionally suspect.¹ Feeling and acting have collapsed into one impulse so that even when the state acts in our behalf, we are expected to relinquish an
Chapter Seven The Truth Must Dazzle Gradually from:
Shattered Voices
Abstract: My ongoing project is to explore the question as to whether there is any reason to think, indeed hope, that the collecting and publishing of victims’ stories—the activities that surround writing a truth report—can bring an end to the cycle of revenge that threatens the stability of an emerging democracy. Is it sensible to suppose that language can carry such a burden? By examining some of the history of revenge and our troubled and ambivalent relationship to it, the early chapters have provided, I hope, a clearer understanding of what a victim such as Paulina might mean when
4 Oral Poetry Acts from:
Homo Narrans
Abstract: People have speculated a good deal about who Homer, the
Beowulf poet, the author of the Chanson de Roland or the Nibelungenlied, and similar shadowy persons from the past were and when and where they lived. Such questions have an obvious bearing on our understanding of texts that reveal key aspects of earlier modes of thought and cast light on many aspects of mythology, legendry, and popular belief, at the same time as they put the art of poetry on magnificent display. Although some curiously exact opinions about the authorship, audience, date, and provenance of such narratives have been expressed,¹
Conclusion: from:
Homo Narrans
Abstract: Anthony Seeger has written a fascinating book,
Why Suyá Sing, about the Mouse Ceremony of the Suyá Indians of the Amazon basin (1987). In it he discusses what an ethnomusicologist can learn about Suyá society from a consideration of their singing. While this is no place to review his findings in detail, his response to the question implied in his title is worth citing here, in a book that takes oral narrative as its topic. Not only does Seeger’s response accord with my own experience in the field and at home; it has a sprightliness about it that goes well
Rethinking Experience from:
Shelter Blues
Abstract: Explorations of “experience” are never straightforward, however, for once we begin to clarify its nature, we run into a host of problems. The intimate, experiential side of homelessness or any other abjection is just as mythic and just as cultural as the public, horrific side. There are also questions of how one goes about knowing what other people experience and the rhetorical uses to which expressions of experience are put. In turn, any attempt to build effective theories of experience is complicated by the fact that people’s lives can entail very different ways of being. The category of experience is
A Critical Phenomenology from:
Shelter Blues
Abstract: The presence in 1990s Boston of distinct ways of being, each with its own defining features, conditions, and constraints, suggests a need to rethink our approaches to the everyday. Instead of assuming that “experience,” “emotions,” or “narratives” are existential givens, ontologically prior to certain cultural realities, we need to question their origins and makings. As the great phenomenologists used to say, we need to place these concepts “in brackets” or “in abeyance.”¹
Five Coefficients from:
Shelter Blues
Abstract: The need for housing, and questions as to which kind of accommodations best suited “the chronically and persistently mentally ill,” led to the research project with which my fieldwork was formally linked. The project, itself part of a nationwide comparative study, tried to assess the effects of two housing models on the welfare and well-being of the “consumers” participating in the study. To begin this project, “housing officers” and case managers recruited prospective subjects from the three DMH shelters. Once a person agreed to participate in the study, he or she was randomly assigned and relocated to either an “independent
Displacement and Obscurity from:
Shelter Blues
Abstract: In the winter of 1992, the shelter staff held an “open” and “mandatory” meeting with the residents of the shelter soon after an elaborate and sensitive smoke-detector system was installed. A few minutes into the meeting, one resident questioned the appropriateness of a new rule, proposed by the shelter manager, that would banish a person from the shelter for a night if he or she was caught smoking.
3 Learning to Listen: from:
The Spoken Word and the Work of Interpretation
Abstract: Beyond the question of how to score oral performances lies the further question of how to talk
about such performances. Might it not be that such talk, when published, should itself escape the prose format, arguing its case not only in its words and sentences but also in its graphic design? David Antin and myself, at a time when he had begun publishing the talks that were later gathered in Talking at the Boundaries and I had begun publishing scripts of Zuni stories, made a pact that we would never again allow our own words—even our critical discourse—to
3 Learning to Listen: from:
The Spoken Word and the Work of Interpretation
Abstract: Beyond the question of how to score oral performances lies the further question of how to talk
about such performances. Might it not be that such talk, when published, should itself escape the prose format, arguing its case not only in its words and sentences but also in its graphic design? David Antin and myself, at a time when he had begun publishing the talks that were later gathered in Talking at the Boundaries and I had begun publishing scripts of Zuni stories, made a pact that we would never again allow our own words—even our critical discourse—to
3 Learning to Listen: from:
The Spoken Word and the Work of Interpretation
Abstract: Beyond the question of how to score oral performances lies the further question of how to talk
about such performances. Might it not be that such talk, when published, should itself escape the prose format, arguing its case not only in its words and sentences but also in its graphic design? David Antin and myself, at a time when he had begun publishing the talks that were later gathered in Talking at the Boundaries and I had begun publishing scripts of Zuni stories, made a pact that we would never again allow our own words—even our critical discourse—to
3 Learning to Listen: from:
The Spoken Word and the Work of Interpretation
Abstract: Beyond the question of how to score oral performances lies the further question of how to talk
about such performances. Might it not be that such talk, when published, should itself escape the prose format, arguing its case not only in its words and sentences but also in its graphic design? David Antin and myself, at a time when he had begun publishing the talks that were later gathered in Talking at the Boundaries and I had begun publishing scripts of Zuni stories, made a pact that we would never again allow our own words—even our critical discourse—to
3 Learning to Listen: from:
The Spoken Word and the Work of Interpretation
Abstract: Beyond the question of how to score oral performances lies the further question of how to talk
about such performances. Might it not be that such talk, when published, should itself escape the prose format, arguing its case not only in its words and sentences but also in its graphic design? David Antin and myself, at a time when he had begun publishing the talks that were later gathered in Talking at the Boundaries and I had begun publishing scripts of Zuni stories, made a pact that we would never again allow our own words—even our critical discourse—to
Book Title: Dreams of Fiery Stars-The Transformations of Native American Fiction
Publisher: University of Pennsylvania Press, Inc.
Author(s): Rainwater Catherine
Abstract: Selected by
Choicemagazine as an Outstanding Academic Book for 1999 Since the 1968 publication of N. Scott Momaday'sHouse Made of Dawn, a new generation of Native American storytellers has chosen writing over oral traditions. While their works have found an audience by observing many of the conventions of the mainstream novel, Native American written narrative has emerged as something distinct from the postmodern novel with which it is often compared. InDreams of Fiery Stars, Catherine Rainwater examines the novels of writers such as Momaday, Linda Hogan, Leslie Marmon Silko, Gerald Vizenor, and Louise Erdrich and contends that the very act of writing narrative imposes constraints upon these authors that are foreign to Native American tradition. Their works amount to a break with-and a transformation of-American Indian storytelling. The book focuses on the agenda of social and cultural regeneration encoded in contemporary Native American narrative, and addresses key questions about how these works achieve their overtly stated political and revisionary aims. Rainwater explores the ways in which the writers "create" readers who understand the connection between storytelling and personal and social transformation; considers how contemporary Native American narrative rewrites Western notions of space and time; examines the existence of intertextual connections between Native American works; and looks at the vital role of Native American literature in mainstream society today.
Link: http://www.jstor.org/stable/j.ctt3fhrv1
Chapter 4 Genocide in the Great Lakes: from:
The Dynamics of Violence in Central Africa
Abstract: The title of this chapter is deliberately provocative. Can there be any doubt about the responsibility of the government of the late President Juvénal Habyarimana of Rwanda for what has been described as the biggest genocide of the end of the century? Can one seriously question the active involvement of high-ranking officials, the presidential guard, the local authorities, and the militias in the planning and execution of a carnage that took the lives of an estimated 800,000 people, three fourths of them Tutsi? Would anyone deny the critical role played by the Hutu-controlled media in providing incitements to genocide? The
Book Title: Detecting Texts-The Metaphysical Detective Story from Poe to Postmodernism
Publisher: University of Pennsylvania Press, Inc.
Author(s): Sweeney Susan Elizabeth
Abstract: Although readers of detective fiction ordinarily expect to learn the mystery's solution at the end, there is another kind of detective story-the history of which encompasses writers as diverse as Poe, Borges, Robbe-Grillet, Auster, and Stephen King-that ends with a question rather than an answer. The detective not only fails to solve the crime, but also confronts insoluble mysteries of interpretation and identity. As the contributors to
Detecting Textscontend, such stories belong to a distinct genre, the "metaphysical detective story," in which the detective hero's inability to interpret the mystery inevitably casts doubt on the reader's similar attempt to make sense of the text and the world.Detecting Textsincludes an introduction by the editors that defines the metaphysical detective story and traces its history from Poe's classic tales to today's postmodernist experiments. In addition to the editors, contributors include Stephen Bernstein, Joel Black, John T. Irwin, Jeffrey T. Nealon, and others.
Link: http://www.jstor.org/stable/j.ctt3fj4sd
The Gameʹs Afoot: from:
Detecting Texts
Author(s) Sweeney Susan Elizabeth
Abstract: This collection of critical essays is the first to track down the metaphysical detective story, a genre of largely twentieth-century experimental fiction with a flamboyant yet decidedly complex relationship to the detective story, and a kinship to modernist and postmodernist fiction in general. The metaphysical detective story is distinguished, moreover, by the profound questions that it raises about narrative, interpretation, subjectivity, the nature of reality, and the limits of knowledge. For these reasons, the aims of our volume are different from—and indeed, go far beyond—those of other books that have been published on detective fiction, pop culture, postmodernist
Chapter 1 Mysteries We Reread, Mysteries of Rereading: from:
Detecting Texts
Author(s) Irwin John T.
Abstract: Let me start with a simple-minded question: How does one write analytic detective fiction as high art when the genre’s basic structure, its central narrative mechanism, seems to discourage the unlimited rereading associated with serious writing? That is, if the point of an analytic detective story is the deductive solution of a mystery, how does the writer keep the achievement of that solution from exhausting the reader’s interest in the story? How does one write a work that can be reread by people other than those with poor memories?
Chapter 8 ʺA Thousand Other Mysteriesʺ: from:
Detecting Texts
Author(s) Ewert Jeanne C.
Abstract: Describing the novel that would become
The Third Policeman (1967), Flann O’Brien defines succinctly the postmodernist, or metaphysical, detective story.¹ In this twentieth-century divergence from classic mysteries, apparently orthodox tales of detection are populated by extraordinary detectives subject to unexpected rules of behavior. Metaphysical detection calls into question structures taken for granted after Edgar Allan Poe’s “Murders in the Rue Morgue” (1841): the hermeneutic strategies of rendering meaningful those signs which are unintelligible to others, and of divining the mind of an opponent; the epistemological method of discovering truth by questioning sources of knowledge; and the adept detective’s triumph over
Book Title: Identity Processes and Dynamics in Multi-Ethnic Europe- Publisher: Amsterdam University Press
Author(s): Góis Pedro
Abstract: Globalisation, migration and integration have shaken up identity processes and identity dynamics as never before. But in a post-colonial, multi-ethnic Europe, what is identity? How is it constructed? Identity Processes and Dynamics in Multi-Ethnic Europe endeavours to answer these questions and more. Eleven of the thirteen chapters present empirical case studies from the Basque Country, the Netherlands, Switzerland, the United Kingdom and Portugal - thus resulting in one of the first international volumes to highlight Portugal's diverse and complex migration flows. Transnationalism also takes centre stage in several contributions that survey various types of informal and formal networks in local communities and across national borders. Via American studies, anthropology, cultural studies, ethnology, history, social psychology and sociology, the authors come from an array of disciplines as dynamic as the continent about which they write. This title is available in the OAPEN Library - http://www.oapen.org.
Link: http://www.jstor.org/stable/j.ctt46mvd1
Book Title: The Cinema of Attractions Reloaded- Publisher: Amsterdam University Press
Author(s): Strauven Wanda
Abstract: What have Lumière in common with Wachowski? More than one hundred years separate these two pairs of brothers who astonished, quite similarly, the film spectator of their respective time with special effects of movement: a train rushing into the audience and a bullet flying in slow motion. Do they belong to the same family of "cinema of attractions"? Twenty years ago Tom Gunning introduced the phrase "cinema of attractions" to define the essence of the earliest films made between 1895 and 1906. His term scored an immediate success, even outside the field of early cinema. The present anthology questions the attractiveness and usefulness of the term for both pre-classical and post-classical cinema. With contributions by the most prominent scholars of this discipline (such as Tom Gunning, André Gaudreault, Thomas Elsaesser, Charles Musser, Scott Bukatman and Vivian Sobchack) this volume offers a kaleidoscopic overview of an important historiographical debate. This title is available in the OAPEN Library - http://www.oapen.org.
Link: http://www.jstor.org/stable/j.ctt46n09s
From “Primitive Cinema” to “Kine-Attractography” from:
The Cinema of Attractions Reloaded
Author(s) Gaudreault André
Abstract: In the late 1970s, a new generation of film scholars set themselves the task of re-examining from top to bottom the period of cinema’s emergence. This did not fail to provoke major upheavals within the – quite young – discipline of “cinema studies,” which had only recently been admitted to university and was still far from having acquired complete legitimacy. What is more, the forceful arrival of this enquiry into the “source” most certainly contributed to the remarkable reversal witnessed within the discipline in the 1980s, when questions of film
historytook their place alongside questions of filmtheory. For
The Hollywood Cobweb: from:
The Cinema of Attractions Reloaded
Author(s) Tomasovic Dick
Abstract: The metaphor is not new: the cinema, like a cobweb, traps the spectator’s gaze. This quasi-hypnotic preoccupation of the image rules nowadays contemporary Hollywood production, and more specifically what forms today a type of film as precise as large, the blockbuster. If the analysis of these extremely popular, very big budget entertainment films, produced in the heart of new intermediality, can be based mainly on questions of intertextuality,¹ it can also, far from any definitive definition, be fuelled by a rich and complex network of notions which carries along in its modern rush the term of attraction.
“Cutting to the Quick”: from:
The Cinema of Attractions Reloaded
Author(s) Sobchack Vivian
Abstract: In “Re-Newing Old Technologies: Astonishment, Second Nature, and the Uncanny in Technology from the Previous Turn-of-the-Century,” a remarkable essay that furthers his investigation of “attraction” and “astonishment,” Tom Gunning asks two related questions: first, “What happens in modernity to the initial wonder at a new technology or device when the novelty has faded into the banality of the everyday?”³; and second, “Once understood, does technology ever recover something of its original strangeness?”⁴ Although it has attracted and astonished us since the beginnings of cinema, in what follows I want to explore the particular appeal of “slow motion” cinematography as it
Book Title: The Children's Table-Childhood Studies and the Humanities
Publisher: University of Georgia Press
Author(s): DUANE ANNA MAE
Abstract: Like the occupants of the children's table at a family dinner, scholars working in childhood studies can seem sidelined from the "adult" labor of humanities scholarship. The Children's Table brings together scholars from architecture, philosophy, law, and literary and cultural criticism to provide an overview of the innovative work being done in childhood studies-a transcript of what is being said at the children's table. Together, these scholars argue for rethinking the academic seating arrangement in a way that acknowledges the centrality of childhood to the work of the humanities. The figure we now recognize as a child was created in tandem with forms of modernity that the Enlightenment generated and that the humanities are now working to rethink. Thus the growth of childhood studies allows for new approaches to some of the most important and provocative issues in humanities scholarship: the viability of the social contract, the definition of agency, the performance of identity, and the construction of gender, sexuality, and race. Because defining childhood is a means of defining and distributing power and obligation, studying childhood requires a radically altered approach to what constitutes knowledge about the human subject. The diverse essays in The Children's Table share a unifying premise: to include the child in any field of study realigns the shape of that field, changing the terms of inquiry and forcing a different set of questions. Taken as a whole, the essays argue that, at this key moment in the state of the humanities, rethinking the child is both necessary and revolutionary. Contributors: Annette Ruth Appell, Sophie Bell, Robin Bernstein, Sarah Chinn, Lesley Ginsberg, Lucia Hodgson, Susan Honeyman, Roy Kozlovsky, James Marten, Karen Sánchez-Eppler, Carol Singley, Lynne Vallone, John Wall.
Link: http://www.jstor.org/stable/j.ctt46n4rv
[Part 1. Introduction] from:
The Children's Table
Abstract: Childhood studies, a field designed to dismantle inaccurate and often destructive definitions of childhood, has yet to come up with a consensus on what we mean when we say “child” in the first place. If the child is socially constructed, as Philippe Ariès has argued, and as many of our contributors take as a given, how can we possibly hope to work through those constructions to extract an authentic person? As the conversation moves between the humanities and the social sciences, between archivists and activists, childhood studies struggles with the question of how to bridge the relationship between the rhetorical
[Part 4. Introduction] from:
The Children's Table
Abstract: This section thinks critically about how childhood shapes our relationship with the past—personal, cultural, historical—and considers some ways in which the study of children may shape the future of classroom behavior, disciplinary exchange, and the academy’s role in larger culture and society. Robin Bernstein’s chapter offers an exciting theoretical model for bridging the gap archivists and others have struggled to negotiate between “real” children and adult representations of childhood. Taking on a question that animates much of childhood studies—and many contributions in this collection—Bernstein draws from performance theory to develop a way of thinking about the
Violent Masculinity: from:
Southern Masculinity
Author(s) DuRocher Kris
Abstract: At the 1916 lynching of Jesse Washington in Waco, Texas, one father, when questioned about the propriety of holding his young son on his shoulder so he could get a good view of the mob that kicked, stabbed, castrated, and incinerated Washington, replied: “My son can’t learn too young the proper way to treat a nigger.”¹ Between 1877 and 1939, similar events occurred repeatedly across the South, and, as this example—a white man with his son—suggests, the social hierarchy of the New South rested upon a foundation of race and gender. Concerns about the future of white supremacy
The Challenge of Writing Bioregionally: from:
The Bioregional Imagination
Author(s) VANDERVLIST HARRY
Abstract: With these words, Jon Whyte introduces a poem he never completed, but one that raises intriguing questions about what it might mean to write from a bioregional perspective, especially for a poet like Whyte, for whom place meant literally everything. The following discussion first explores those aspects of Whyte’s idea of place that make him a candidate for the title “bioregional poet” and then examines the poetic strategies of his river poem, strategies that develop directly from this conception of place. First, however, it might be helpful to locate Whyte’s subject, Alberta’s Bow River, and then to place his poem
Bioregionalism, Postcolonial Literatures, and Ben Okri’s from:
The Bioregional Imagination
Author(s) JAMES ERIN
Abstract: The primary goal of this book is to consider what it means to read a text bioregionally. As we ask ourselves this question, it is important to also ask what kind of bioregional literary criticism particular texts can offer. How does the bioregional imagination of one writer differ from the next? How does the place-based aesthetic of one bioregion differ from the next? In this paper I’m particularly interested in considering what contribution postcolonial literatures can make to our growing understanding of bioregional literary criticism. The marriage of the two discourses promises to be fruitful: at first glance bioregionalism and
Reading Climate Change and Work in the Circumpolar North from:
The Bioregional Imagination
Author(s) CENKL PAVEL
Abstract: My students and i typically begin the first day of our “Literature and Film of the North” class by considering the question, “What is North?” We start by looking at a wide range of documents that includes the 550 ce
Voyage of Saint Brendan, which recounts the episodic narrative of Brendan’s crossing of the North Atlantic in an ox hide boat; passages from Homer and Dante; and for a visual cornerstone, Gerhard Mercator’s 1595 map, Septentrionalium Terrarum Descriptio.
Out of the Field Guide: from:
The Bioregional Imagination
Author(s) RICOU LAURIE
Abstract: I like epigraphs: they focus what follows and simultaneously upset it.¹ When you return to them minutes or months later, they seem to question the very propositions you thought were so stable. I begin with Sue Wheeler—you will recognize the poem from the course description on the department website—because it comes from a collection titled simply
Habitat. And because while honoring the field guide(s) you will depend on in this course, it hints that other sources of information might be more important. Those sources, the ones not found in print, require us to be good listeners. To be
ʺPeteʹs Songʺ: from:
When Our Words Return
Author(s) Sidney Angela
Abstract: Ethnographies always begin as conversations between anthropologists and our hosts, who are, in turn, in conversation with each other. If we are fortunate, some of these conversations take unexpected turns, develop into genuine dialogues, and continue over many years. Dialogues open the possibility that we may learn something about the process of communication, about how words can be used to construct meaningful accounts of life experience. In this way, they differ fundamentally from structured interviews, where one of the participants claims rights both to pose the questions and interpret the responses.
A Bright Light Ahead of Us: from:
When Our Words Return
Author(s) Ruppert James
Abstract: So begins the collection of stories by noted artist and storyteller Belle Deacon,
Engithidong Xugixudhoy: Their Stories of Long Ago(1987). Eight examples of her movement toward the bright light are transcribed into Deg Hitʹan (Ingalik), with an English translation facing the Native-language text. However, one of the unique things about the volume is that versions told in English follow five of the tales. I would like to open with a question: How does the English telling of a Native tale by a Native-speaking storyteller differ from the original version and its translation. Furthermore, I would like to suggest that
AFTERWORD: from:
Seasons of Misery
Abstract: Given the devastating impact that English colonialism had on African and Native American peoples and cultures, we might ask why we should listen to the laments of Englishmen at all. They believed themselves to be the rightful masters of all they encountered, beholden only to a God who set them above others and to a program of empire that would bring them global power. Through their words and through their actions, they insisted on this superiority in countless ways and assumed its prerogatives without question and without apology. Surely what colonists suffered in the early seasons of settlement compares in
Building Bridges: from:
Marrow of Human Experience, The
Abstract: In an effort to address the perennial questions of where a person with a PhD in folklore could find an academic position and how to succeed in the profession, I proposed that the Folklore Institute at Indiana University host a symposium in 1995 entitled, “Folklore in the Academy: The Relevance of Folklore to Language and Literature Departments.” It was my intention to feature Bert Wilson as the role model because he had been an inspiration to me since I encountered him at my first meeting of the American Folklore Society in Austin, Texas, where we had a memorable discussion about
Arts and Cultural Policy from:
Marrow of Human Experience, The
Abstract: Early in his career, Bert Wilson questioned the value of public folklore, which in America is mostly situated in the nonprofit arts sector. He then, and still today, worried about the political purposes to which folklore could be put. When I interviewed Bert in May 2003, I learned that it did not take long for him to accept the idea that helping people appreciate their own heritage through public programs like festivals and exhibits is a valuable endeavor (Thatcher 2003, tape 1, page 4 of transcript). Soon after this realization, which he says started when he participated in the 1976
Finns in a New World: from:
Marrow of Human Experience, The
Abstract: The question might be begged as to why ethnicity often takes priority as an
7. Being a good computer professional: from:
Professionalism in the Information and Communication Technology Industry
Author(s) Volkman Richard
Abstract: When smart and well-educated professionals misbehave, ethicists have to wonder if we could have done anything to prevent it. After all, while it may be morally satisfying to simply assign full blame for the woes of Enron, Tyco, Worldcom, and others, to corrupt corporate leaders, such an analysis begs the further questions: Why did morally deficient actors rise to such prominent positions in the first place? Why were the prevailing standards, policies, and practices of professional ethics — embodied in implicit and explicit ethical controls — so unable to regulate conduct that in hindsight seems obviously beyond the pale? One
10. The decision disconnect from:
Professionalism in the Information and Communication Technology Industry
Author(s) Ridgley Cecilia
Abstract: What is the relationship between ethics, governance, the enterprise, and information and communications technology (ICT) organisations? Why should an ICT practitioner seeking to create organisational value endeavour to understand these relationships? In considering these questions I employed a systems thinking approach to make explicit commonalities between these entities.
Book Title: Philosophy of Communication- Publisher: The MIT Press
Author(s): Butchart Garnet C.
Abstract: To philosophize is to communicate philosophically. From its inception, philosophy has communicated forcefully. Socrates, Plato, and Aristotle talk a lot, and talk ardently. Because philosophy and communication have belonged together from the beginning--and because philosophy comes into its own and solidifies its stance through communication--it is logical that we subject communication to philosophical investigation. This collection of key works of classical, modern, and contemporary philosophers brings communication back into philosophy's orbit. It is the first anthology to gather in a single volume foundational works that address the core questions, concepts, and problems of communication in philosophical terms. The editors have chosen thirty-two selections from the work of Plato, Leibniz, Hegel, Husserl, Heidegger, Wittgenstein, Benjamin, Lacan, Derrida, Sloterdijk, and others. They have organized these texts thematically, rather than historically, in seven sections: consciousness; intersubjective understanding; language; writing and context; difference and subjectivity; gift and exchange; and communicability and community. Taken together, these texts not only lay the foundation for establishing communication as a distinct philosophical topic but also provide an outline of what philosophy of communication might look like.
Link: http://www.jstor.org/stable/j.ctt5hhcqm
5 The End of Philosophy and the Task of Thinking from:
Philosophy of Communication
Author(s) Heidegger Martin
Abstract: The following text belongs to a larger context. It is the attempt undertaken again and again ever since 1930 to shape the question of
Being and Timein a more primordial fashion. This means to subject the point of departure of the question inBeing and Timeto an immanent criticism. Thus it must become clear to what
6 The Conditions of the Question: from:
Philosophy of Communication
Author(s) Deleuze Gilles
Abstract: Perhaps the question “What is philosophy?” can only be posed late in life, when old age has come, and with it the time to speak in concrete terms. It is a question one poses when one no longer has anything to ask for, but its consequences can be considerable. One was asking the question before, one never ceased asking it, but it was too artificial, too abstract; one expounded and dominated the question, more than being grabbed by it. There are cases in which old age bestows not an eternal youth, but on the contrary a sovereign freedom, a pure
11 On Language as Such and on the Language of Man from:
Philosophy of Communication
Author(s) Benjamin Walter
Abstract: Every expression of human mental life can be understood as a kind of language, and this understanding, in the manner of a true method, everywhere raises new questions. It is possible to talk about a language of music and of sculpture, about a language of justice that has nothing directly to do with those in which German or English legal judgments are couched, about a language of technology that is not the specialized language of technicians. Language in such contexts means the tendency inherent in the subjects concerned—technology, art, justice, or religion—toward the communication of mental meanings. To
13 The A Priori Foundation of Communication and the Foundation of the Humanities from:
Philosophy of Communication
Author(s) Apel Karl-Otto
Abstract: I do not believe that the question concerning the relation between science and the humanities is any more settled, or more clearly established, today than when it was brought to the fore in the days of Dilthey and Neo-Kantianism. It is true that, from time to time, speakers at congresses affirm that the old controversy between understanding and explanation has been overcome and rendered obsolete. And their audience may applaud their appeal not to split the unity of science, not to re-establish
18 Signature Event Context from:
Philosophy of Communication
Author(s) Derrida Jacques
Abstract: Is it certain that there corresponds to the word
communicationa unique, univocal concept, a concept that can be rigorously grasped and transmitted: a communicable concept? Following a strange figure of discourse, one first must ask whether the word or signifier “communication” communicates a determined content, an identifiable meaning, a describable value. But in order to articulate and to propose this question, I already had to anticipate the meaning of the wordcommunication: I have had to predetermine communication as the vehicle, transport, or site of passage of ameaning, and of a meaning that isone. Ifcommunicationhad
21 Subjectivity in Language from:
Philosophy of Communication
Author(s) Benveniste Emile
Abstract: If language is, as they say, the instrument of communication, to what does it owe this property? The question may cause surprise, as does everything that seems to challenge an obvious fact, but it is sometimes useful to require proof of the obvious. Two answers come to mind. The one would be that language is
in factemployed as the instrument of communication, probably because men have not found a better or more effective way in which to communicate. This amounts to stating what one wishes to understand. One might also think of replying that language has such qualities as
28 Something Like: from:
Philosophy of Communication
Author(s) Lyotard Jean-Francois
Abstract: With a view to dramatizing the question laid down, “Art and Communication,” I would just like to recall the regime of representation which is proper, or which has been thought proper, at least since Kant, to aesthetic reception; and, in order to pick out this regime, I will just quote two sentences, aphorisms, which appear to contradict one another perfectly:
31 Becoming-Media: from:
Philosophy of Communication
Author(s) Vogl Joseph
Abstract: Mediummeans middle and in the middle, mediation and mediator; it calls for a closer questioning of the role, workings, and materials of this “in-between.” Media studies’ field of inquiry is quite rightly a broad one, stretching from prehistoric registers of the tides and stars to the ubiquitous contemporary mass media, encompassing physical transmitters (such as air and light), as well as schemes of notation, whether hieroglyphic, phonetic, or alphanumeric. It includes technologies and artifacts like electrification, the telescope, or the gramophone alongside symbolic forms and spatial representations such as perspective, theater, or literature as a whole. However, the very
Book Title: The Machine Question-Critical Perspectives on AI, Robots, and Ethics
Publisher: The MIT Press
Author(s): Gunkel David J.
Abstract: One of the enduring concerns of moral philosophy is deciding who or what is deserving of ethical consideration. Much recent attention has been devoted to the "animal question" -- consideration of the moral status of nonhuman animals. In this book, David Gunkel takes up the "machine question": whether and to what extent intelligent and autonomous machines of our own making can be considered to have legitimate moral responsibilities and any legitimate claim to moral consideration. The machine question poses a fundamental challenge to moral thinking, questioning the traditional philosophical conceptualization of technology as a tool or instrument to be used by human agents. Gunkel begins by addressing the question of machine moral agency: whether a machine might be considered a legitimate moral agent that could be held responsible for decisions and actions. He then approaches the machine question from the other side, considering whether a machine might be a moral patient due legitimate moral consideration. Finally, Gunkel considers some recent innovations in moral philosophy and critical theory that complicate the machine question, deconstructing the binary agent--patient opposition itself. Technological advances may prompt us to wonder if the science fiction of computers and robots whose actions affect their human companions (think of HAL in 2001: A Space Odyssey) could become science fact. Gunkel's argument promises to influence future considerations of ethics, ourselves, and the other entities who inhabit this world.
Link: http://www.jstor.org/stable/j.ctt5hhks8
Introduction from:
The Machine Question
Abstract: One of the enduring concerns of moral philosophy is deciding who or what is deserving of ethical consideration. Although initially limited to “other men,” the practice of ethics has developed in such a way that it continually challenges its own restrictions and comes to encompass what had been previously excluded individuals and groups—foreigners, women, animals, and even the environment. Currently, we stand on the verge of another fundamental challenge to moral thinking. This challenge comes from the autonomous, intelligent machines of our own making, and it puts in question many deep-seated assumptions about who or what constitutes a moral
1 Moral Agency from:
The Machine Question
Abstract: The question concerning machine moral agency is one of the staples of science fiction, and the proverbial example is the HAL 9000 computer from Stanley Kubrick’s
2001: A Space Odyssey(1968). HAL, arguably the film’s principal antagonist, is an advanced AI that oversees and manages every operational aspect of theDiscoveryspacecraft. AsDiscoverymakes its way to Jupiter, HAL begins to manifest what appears to be mistakes or errors, despite that fact that, as HAL is quick to point out, no 9000 computer has ever made a mistake. In particular, “he” (as the character of the computer is already
2 Moral Patiency from:
The Machine Question
Abstract: A patient-oriented ethics looks at things from the other side—in more ways than one. The question of moral patiency is, to put it rather schematically, whether and to what extent robots, machines, nonhuman animals, extraterrestrials, and so on might constitute an
otherto which or to whom one would have appropriate moral duties and responsibilities. And when it comes to this particular subject, especially as it relates to artificial entities and other forms of nonhuman life, it is perhaps Mary Shelley’sFrankensteinthat provides the template. In the disciplines of AI and robotics, but also any field that endeavors
Book Title: Theorizing Scriptures-New Critical Orientations to a Cultural Phenomenon
Publisher: Rutgers University Press
Author(s): WIMBUSH VINCENT L.
Abstract: Historically, religious scriptures are defined as holy texts that are considered to be beyond the abilities of the layperson to interpret. Their content is most frequently analyzed by clerics who do not question the underlying political or social implications of the text, but use the writing to convey messages to their congregations about how to live a holy existence. In Western society, moreover, what counts as scripture is generally confined to the Judeo-Christian Bible, leaving the voices of minorities, as well as the holy texts of faiths from Africa and Asia, for example, unheard. In this innovative collection of essays that aims to turn the traditional bible-study definition of scriptures on its head, Vincent L. Wimbush leads an in-depth look at the social, cultural, and racial meanings invested in these texts. Contributors hail from a wide array of academic fields and geographic locations and include such noted academics as Susan Harding, Elisabeth Shnssler Fiorenza, and William L. Andrews. Purposefully transgressing disciplinary boundaries, this ambitious book opens the door to different interpretations and critical orientations, and in doing so, allows an ultimately humanist definition of scriptures to emerge.
Link: http://www.jstor.org/stable/j.ctt5hj5wr
1 Scriptures—Text and Then Some from:
Theorizing Scriptures
Author(s) BELL CATHERINE
Abstract: It is a daunting task to address a question about the “phenomenology” of anything. Yet I have had the good fortune to count among my teachers the great phenomenologist, Mircea Eliade, and the undisputed great anti-phenomenologist, Jonathan Z. Smith. If they remain in my psyche as dual influences, although perhaps more Scylla and Charybdis than yin and yang, they also insure there is little that I cannot
attemptto address one way or another. So I put prevarications aside. I have been drawn to the study of texts and issues of textuality since the beginning of my career, and it
2 Signifying Revelation in Islam from:
Theorizing Scriptures
Author(s) KASSAM TAZIM R.
Abstract: The wider context of this essay is to bring about an epistemic shift in theorizing about “scriptures” by making transparent the signifying process and by calling into question the methods and activities by which (scriptural) meaning is made and legitimated. This involves looking from the margins to the center where dominant discourses and frames of reference have established the hermeneutical norms and epistemic regimes for understanding and relating to “scripture(s).” Such a venture invokes the broader question of how to relate to scriptural language given the sacred status that it enjoys. What questions might one ask of “scriptures” and their
14 Signifying Proverbs: from:
Theorizing Scriptures
Author(s) RUNIONS ERIN
Abstract: I begin with several questions. The first is my own question about how the Bible is used in film to propagate white privilege. In the past I have looked at how citation of scripture in film can enable misrecognition of the experiences of oppressed and marginalized peoples. The premises of the Institute for Signifying Scriptures (ISS) have challenged this way of thinking, however, by asking how “scriptures” can also be used to talk back to oppressive stereotypes and politics. This question has given me cause to think more specifically about how black filmmakers in the United States might use scripture
Talking Back from:
Theorizing Scriptures
Abstract: The pointed question is this—do we need scriptures? If so, why? What offices or functions do we make them
Talking Back from:
Theorizing Scriptures
Abstract: Ah, yes, the flipping of the question … about the questions, about the questioner(s), about the project. This question flipping, this signifying on the signifying and on the signifiers, is most important and welcome. No fear of such here!
Book Title: Thinking About Dementia-Culture, Loss, and the Anthropology of Senility
Publisher: Rutgers University Press
Author(s): COHEN LAWRENCE
Abstract: Taken together, the essays make four important and interrelated contributions to our understanding of the mental status of the elderly. First, cross-cultural data show that the aging process, while biologically influenced, is also culturally constructed. Second, ethnographic reports raise questions about the diagnostic criteria used for defining the elderly as demented. Third, case studies show how a diagnosis affects a patient's treatment in both clinical and familial settings. Finally, the collection highlights the gap that separates current biological understandings of aging from its cultural meanings.
Link: http://www.jstor.org/stable/j.ctt5hjbhp
8 Creative Storytelling and Self-Expression among People with Dementia from:
Thinking About Dementia
Author(s) BASTING ANNE DAVIS
Abstract: When memory fades and one’s grasp on the factual building blocks of one’s life loosens, what remains? Is a person still capable of growth and creative expression even when dementia strikes? To answer these questions, I relay the story of the Time
SlipsProject, a research and public-arts storytelling project aimed at nurturing creative expression among people with Alzheimer’s disease and related dementia (ADRD) and at sharing the stories that emerged in TimeSlipsworkshops with the public at large to increase awareness of the creative potential of people with ADRD. I will (1) outline the storytelling method and my study of
The King James Bible in Early Modern Political Context from:
The King James Version at 400
Author(s) Ferrell Lori Anne
Abstract: “The Bible only,” the English churchman William Chillingworth wrote in 1638, “is the religion of Protestants.” Whether it was also the religion of England’s Protestant church is the question that prompts this essay. It is a question rarely asked. A number of recent books, shrewdly timed to take advantage of the 400th anniversary of the so-called King James Bible, have focused our attention onto that enterprise of 1611 and the processes, political and scholarly, that allowed other early modern Bibles to be rendered into English. We are now well educated in the Bible’s literary influence, reception, and modes of translation.
The King James Bible and the Language of Liturgy from:
The King James Version at 400
Author(s) Griffith-Jones Robin
Abstract: The question was properly and widely asked, during the 2011 celebration of the KJV’s quatercentenary, whether the KJV still satisfies the translators’ own aspirations. Two reservations mounted a more radical challenge: perhaps the KJV had not risen to its own ideals, even at the time. There would then be good reason to qualify the enthusiasm expressed for the KJV by its devotees.
The KJV and the Development of Text Criticism from:
The King James Version at 400
Author(s) Trobisch David
Abstract: Several years ago I was invited to teach an evening class at a liberal arts college in the Midwest. The topic of the session was apocalyptic literature. We read from the book of Daniel using the New International Version. At one point a student asked, “Why are we not reading the Bible in its original language?” I was impressed by this question, especially since some chapters of Daniel are written in Hebrew, while other chapters are written in Aramaic. It took a while before I realized that the student referred to the King James Version.
The King James Bible: from:
The King James Version at 400
Author(s) Rooke Deborah W.
Abstract: This letter from the landed Leicestershire gentleman Charles Jennens to his friend Edward Holdsworth is the earliest information we have about the genesis of George Frideric Handel’s masterpiece
Messiah. There can be no doubt thatMessiahis responsible for much popular knowledge of the KJV, and also that it has to a significant extent established the commonly accepted messianic interpretation of the texts that it uses. ButMessiah’s appropriation of the KJV is far from the straightforward presentation of self-evident truth that it might appear to be, partly because the KJV’s presentation of that truth is itself questionable and partly
America’s King of Kings: from:
The King James Version at 400
Author(s) Pahl Jon
Abstract: The 400th anniversary of the publication of the King James Version of the Bible has given rise to many fine appreciations of the text and its influence.¹ There is no reason to gainsay these appreciations. The text does, often, dignify English with a singular sonorous sublimity. Yet the question I would like to consider today is less aesthetic than political. That is, what is the connection between the KJV and the emergence on the global stage of what I call, in my most recent book, an American empire of sacrifice?² Put more prosaically: Are there historical links between the KJV
The KJV in Orthodox Perspective from:
The King James Version at 400
Author(s) Crisp Simon
Abstract: A possible framework for this study is provided by the following question: What kind of influence of the King James Bible could we expect in the Orthodox world? Given that the majority of Orthodox Christians are familiar with the Scriptures in Greek or Slavonic, we might imagine that any influence would be either slight or nonexistent.
Figuring God and Humankind: from:
Fragile Dignity
Author(s) Spronk Klaas
Abstract: When one person kills almost eighty unarmed people without any obvious remorse in Norway, a country renowned for its culture of human rights and cultural tolerance, the brutality triggers the renewal of age-old questions: What does human dignity entail? What is it to be human?¹ Presupposing that the Old Testament has any contribution to make will not meet with unqualified support. On the contrary, most critics may deny that the Old Testament has any contribution to make to this debate at all—a point of view with which a few scholars, such as John Rogerson, will disagree (Rogerson 2009, 171–
The Givenness of Human Dignity: from:
Fragile Dignity
Author(s) Mitchell Beverly Eileen
Abstract: Frits de Lange’s “The Hermeneutics of Dignity” (and Gerrit Brand’s response) and Hendrik Bosman’s “Figuring God and Humankind” (and Klaas Spronk’s response) provide a stimulating contribution to the ongoing discussion on the nature of human dignity. Not surprisingly, I found many points of convergence with my own thought. Each author also raised issues that were intriguing to me but would require more sustained reflection on my part before I could offer a fully developed response. There was also a small subset of ideas that were discussed that raised serious questions for me, but I will offer a sustained comment on
Figuring God and Humankind: from:
Fragile Dignity
Author(s) Spronk Klaas
Abstract: When one person kills almost eighty unarmed people without any obvious remorse in Norway, a country renowned for its culture of human rights and cultural tolerance, the brutality triggers the renewal of age-old questions: What does human dignity entail? What is it to be human?¹ Presupposing that the Old Testament has any contribution to make will not meet with unqualified support. On the contrary, most critics may deny that the Old Testament has any contribution to make to this debate at all—a point of view with which a few scholars, such as John Rogerson, will disagree (Rogerson 2009, 171–
The Givenness of Human Dignity: from:
Fragile Dignity
Author(s) Mitchell Beverly Eileen
Abstract: Frits de Lange’s “The Hermeneutics of Dignity” (and Gerrit Brand’s response) and Hendrik Bosman’s “Figuring God and Humankind” (and Klaas Spronk’s response) provide a stimulating contribution to the ongoing discussion on the nature of human dignity. Not surprisingly, I found many points of convergence with my own thought. Each author also raised issues that were intriguing to me but would require more sustained reflection on my part before I could offer a fully developed response. There was also a small subset of ideas that were discussed that raised serious questions for me, but I will offer a sustained comment on
Introduction: from:
Political Creativity
Abstract: The game’s afoot in institutionalist research. As institutionalists grapple with change, diversity, innovation, indeterminacy, creativity, and surprising assemblages of institutional artifacts, some have come to question the implicit structuralist foundations of their research and turned elsewhere for help. The catalog is big and growing. Among other traditions, institutionalists have turned to social studies of science, action theory, ecology, narrative knowing, poststructuralism, constructivism, postcolonialism, pragmatism, theories of entrepreneurship, religious studies, and economic anthropology. This volume assembles a group of political scientists, whose only obvious commonality is their restlessness with structuralism and their commitment to alternative intellectual traditions to animate their research.
Chapter 4 Reconfiguring Industry Structure: from:
Political Creativity
Author(s) Amberg Stephen
Abstract: The federal government’s rescue of General Motors and Chrysler in 2008–2009 was a dramatic reminder that a liberal state can exert plenary powers to stem a public crisis by controlling the primary agents. Yet federal action came at a moment when social science debates about how institutions shape change had reached a point where government intervention is less significant than the ways that agents are able to innovate from institutional routines.¹ The successful auto bailout raised questions about the evolution of government-market relationships and the capacity of government to improve on market outcomes. The U.S. auto crisis began in
Chapter 5 Animating Institutional Skeletons: from:
Political Creativity
Author(s) Onoma Ato Kwamena
Abstract: “If this is all about creativity, how do you account for continuity and order?” This is a question that scholars who emphasize the role of creativity, agency, and ambiguity in the study of institutions often face. This question arises because these scholars, as well as their critics, who focus more on positive feedbacks and path dependence, often associate creativity, agency, and institutional ambiguity and incompleteness only with processes of institutional change. Continuity and stability are still too often seen as the result of the mechanistic functioning of self-reinforcing institutions. Drawing on the contributions of subaltern creativity to the development of
Book Title: How Does Social Science Work?-Reflections on Practice
Publisher: University of Pittsburgh Press
Author(s): DIESING PAUL
Abstract: At once an analysis, a critique, and a synthesis, this major study begins by surveying philosophical approaches to hermeneutics, to examine the question of how social science ought to work. It illustrates many of its arguments with untraditional examples, such as the reception of the work of the political biographer Robert Caro to show the hermeneutical problems of ethnographers. The major part of the book surveys sociological, political, and psychological studies of social science to get a rounded picture of how social science works,
Link: http://www.jstor.org/stable/j.ctt5hjpmm
INTRODUCTION from:
How Does Social Science Work?
Abstract: THIS BOOK is intended for the practicing social scientist or social science student. It is concerned with actual research, and focuses on three main questions: (1) What are the actual goals of the various current research methods? Call the goals “truth” or “knowledge”; then what characteristics does achieved truth have in the various methods? (2) What social, cognitive, and personality processes occur or should occur during research, and how do they contribute to the outcome? (3) What persistent weaknesses and dangers appear in research, and what can we do about them?
1 Logical Empiricism, 1922–1970 from:
How Does Social Science Work?
Abstract: LOGICAL EMPIRICISM was the dominant movement in twentieth-century philosophy of science until about 1965. During its prime in the 1950s it dominated the field so totally that philosophers regarded it as identical with philosophy of science itself. Its basic definitions and distinctions were regarded as self-evident, and anyone who questioned them was contemptuously ignored as simply not a philosopher of science. After about 1958, it was increasingly on the defensive against newer movements, and by 1970 all the innovation was occurring in the newer movements. By 1980 it had almost completely disappeared from philosophy of science convention programs in the
4 Pragmatism from:
How Does Social Science Work?
Abstract: PRAGMATISTS TREAT SCIENCE as a process of inquiry or search for truth. The emphasis is on process, method, correction, change, not definitive and permanent results. Inquiry begins with a question or a problem, and is directed to answering the question or solving the problem. Problems are initially practical ones: How can we resolve or tone down family quarrels? How can we reduce the inflation rate, or compensate for its more harmful effects without causing trouble elsewhere? However, the search for solutions brings up more abstract problems: What is a good measure of inflation? What is the relation between the quantity
11 How Does Social Science Produce Knowledge? from:
How Does Social Science Work?
Abstract: We begin in chapter 11 by taking answers from the philosophies summarized in part I. These philosophies provide answers aplenty for all three questions, but the answers conflict. By now we have several bases for evaluating the various answers: the internal difficulties and changes in the philosophies, the disagreements
12 Problems and Dangers on the Road of Knowledge from:
How Does Social Science Work?
Abstract: IN THIS CHAPTER we derive further answers to our basic questions from the materials of part II. We will focus on the second and third questions posed at the opening of chapter 11: (2) How do research programs or traditions develop knowledge; (3) What difficulties come up in this process and how can they be remedied? Under question 3, the philosophers have left two unanswered questions for us. One is a problem derived from Lakatos: there seems to be no rational basis for choosing to work in a particular research program or programs. By this we mean rational for the
1 Embodying Metaphysics from:
Dancing Identity
Abstract: A basic issue in dance is how to link human agency with movement form and expression. When we dance we embody agency through bodily orientation and consciousness. The dialectic nature of these links is played out daily in our movement choices and bodymind awareness. Judith Butler asks what kind of performances will destabilize received and rehearsed categories. The possibilities of transformation may be found in a “failure to repeat, a de-formity.”¹ Dance forms are repeated daily, hourly, in rehearsal rooms around the world. Thus a major question we should ask is, “What do we want to instill in this process,
INTRODUCTION: from:
A Counter-History of Composition
Abstract: Composition has been haunted by an unseen ghost. Since the 1970s, its disciplinary discourse has been operating on assumptions that have gone unquestioned. Coded under the umbrella of romanticism—a category often used in the discipline for identifying and excluding particular rhetorical practices—vitalism has been mischaracterized and left out of most scholarship in the field. So in order to bring vitalism as a distinct theoretical body to light, this book literally begins from the margins, from two footnotes in Paul Kameen’s “Rewording the Rhetoric of Composition” and one footnote in Victor Vitanza’s “Three Countertheses.” Kameen points out that Richard
6 TOWARD INVENTIVE COMPOSITION PEDAGOGIES from:
A Counter-History of Composition
Abstract: Most pedagogical discourse in the 1990s revolved around critical pedagogies that generally mirror James Berlin’s image of social-epistemic rhetoric. While much other work was done in the period, it inevitably evoked the social-epistemic question: does this pedagogy seek to produce the proper political subject and corresponding critical text? The emergence of technological contexts in the middle and later 1990s changed the landscape in which this question would arise. The Internet opened the way for completely new social and pedagogical contexts. Much critical pedagogy began to focus on media literacy as decoding the dominant political assumptions and values in films and
Book Title: Illness as Narrative- Publisher: University of Pittsburgh Press
Author(s): Jurecic Ann
Abstract: For most of literary history, personal confessions about illness were considered too intimate to share publicly. By the mid-twentieth century, however, a series of events set the stage for the emergence of the illness narrative. The increase of chronic disease, the transformation of medicine into big business, the women's health movement, the AIDS/HIV pandemic, the advent of inexpensive paperbacks, and the rise of self-publishing all contributed to the proliferation of narratives about encounters with medicine and mortality.While the illness narrative is now a staple of the publishing industry, the genre itself has posed a problem for literary studies. What is the role of criticism in relation to personal accounts of suffering? Can these narratives be judged on aesthetic grounds? Are they a collective expression of the lost intimacy of the patient-doctor relationship? Is their function thus instrumental-to elicit the reader's empathy?To answer these questions, Ann Jurecic turns to major works on pain and suffering by Susan Sontag, Elaine Scarry, and Eve Sedgwick and reads these alongside illness narratives by Jean-Dominique Bauby, Reynolds Price, and Anne Fadiman, among others. In the process, she defines the subgenres of risk and pain narratives and explores a range of critical responses guided, alternately, by narrative empathy, the hermeneutics of suspicion, and the practice of reparative reading.
Illness as Narrativeseeks to draw wider attention to this form of life writing and to argue for new approaches to both literary criticism and teaching narrative. Jurecic calls for a practice that's both compassionate and critical. She asks that we consider why writers compose stories of illness, how readers receive them, and how both use these narratives to make meaning of human fragility and mortality.
Link: http://www.jstor.org/stable/j.ctt5hjr8p
Book Title: Illness as Narrative- Publisher: University of Pittsburgh Press
Author(s): Jurecic Ann
Abstract: For most of literary history, personal confessions about illness were considered too intimate to share publicly. By the mid-twentieth century, however, a series of events set the stage for the emergence of the illness narrative. The increase of chronic disease, the transformation of medicine into big business, the women's health movement, the AIDS/HIV pandemic, the advent of inexpensive paperbacks, and the rise of self-publishing all contributed to the proliferation of narratives about encounters with medicine and mortality.While the illness narrative is now a staple of the publishing industry, the genre itself has posed a problem for literary studies. What is the role of criticism in relation to personal accounts of suffering? Can these narratives be judged on aesthetic grounds? Are they a collective expression of the lost intimacy of the patient-doctor relationship? Is their function thus instrumental-to elicit the reader's empathy?To answer these questions, Ann Jurecic turns to major works on pain and suffering by Susan Sontag, Elaine Scarry, and Eve Sedgwick and reads these alongside illness narratives by Jean-Dominique Bauby, Reynolds Price, and Anne Fadiman, among others. In the process, she defines the subgenres of risk and pain narratives and explores a range of critical responses guided, alternately, by narrative empathy, the hermeneutics of suspicion, and the practice of reparative reading.
Illness as Narrativeseeks to draw wider attention to this form of life writing and to argue for new approaches to both literary criticism and teaching narrative. Jurecic calls for a practice that's both compassionate and critical. She asks that we consider why writers compose stories of illness, how readers receive them, and how both use these narratives to make meaning of human fragility and mortality.
Link: http://www.jstor.org/stable/j.ctt5hjr8p
CHAPTER FIVE Being Playful: from:
A Self-Conscious Art
Abstract: We have now seen numerous instances of Modiano at his most subversive. The apparently unremarkable first-person narrator, chronological narrative and realist representation have all turned out to be postmodern subversions of these familiar narrative tropes. So too has his use of historical facts: far from adding up to a historical novel, they result in an uneasy mixture of fact and fiction which has a morally disturbing effect on the reader. This leads us to a question of classification. Modiano’s novels are not what they seem, so we know what they are not: but what exactly are they? To what subgenre
CHAPTER FIVE Being Playful: from:
A Self-Conscious Art
Abstract: We have now seen numerous instances of Modiano at his most subversive. The apparently unremarkable first-person narrator, chronological narrative and realist representation have all turned out to be postmodern subversions of these familiar narrative tropes. So too has his use of historical facts: far from adding up to a historical novel, they result in an uneasy mixture of fact and fiction which has a morally disturbing effect on the reader. This leads us to a question of classification. Modiano’s novels are not what they seem, so we know what they are not: but what exactly are they? To what subgenre
Book Title: Michel Tournier and the Metaphor of Fiction- Publisher: Liverpool University Press
Author(s): PLATTEN DAVID
Abstract: Michel Tournier is a writer who explores complex philosophical questions in the guise of concrete, imagistic narratives. This comprehensive study privileges the notion of literary reference, by which the world of text is understood or experienced in metaphorical relation to the world outside of it. Metaphor, in the context of Tournier’s fiction, shows how the fantastic merges with the real to provide new perspectives on many diverse aspects of the modern world: the Crusoe myth, Nazism, the value to society of art and religion, and the nature of education. This book elucidates an aesthetic of Tournier’s fiction that encompasses the writer’s stated ambition to ‘go beyond literature’.
Link: http://www.jstor.org/stable/j.ctt5vjb26
Book Title: Michel Tournier and the Metaphor of Fiction- Publisher: Liverpool University Press
Author(s): PLATTEN DAVID
Abstract: Michel Tournier is a writer who explores complex philosophical questions in the guise of concrete, imagistic narratives. This comprehensive study privileges the notion of literary reference, by which the world of text is understood or experienced in metaphorical relation to the world outside of it. Metaphor, in the context of Tournier’s fiction, shows how the fantastic merges with the real to provide new perspectives on many diverse aspects of the modern world: the Crusoe myth, Nazism, the value to society of art and religion, and the nature of education. This book elucidates an aesthetic of Tournier’s fiction that encompasses the writer’s stated ambition to ‘go beyond literature’.
Link: http://www.jstor.org/stable/j.ctt5vjb26
Book Title: Michel Tournier and the Metaphor of Fiction- Publisher: Liverpool University Press
Author(s): PLATTEN DAVID
Abstract: Michel Tournier is a writer who explores complex philosophical questions in the guise of concrete, imagistic narratives. This comprehensive study privileges the notion of literary reference, by which the world of text is understood or experienced in metaphorical relation to the world outside of it. Metaphor, in the context of Tournier’s fiction, shows how the fantastic merges with the real to provide new perspectives on many diverse aspects of the modern world: the Crusoe myth, Nazism, the value to society of art and religion, and the nature of education. This book elucidates an aesthetic of Tournier’s fiction that encompasses the writer’s stated ambition to ‘go beyond literature’.
Link: http://www.jstor.org/stable/j.ctt5vjb26
Book Title: Michel Tournier and the Metaphor of Fiction- Publisher: Liverpool University Press
Author(s): PLATTEN DAVID
Abstract: Michel Tournier is a writer who explores complex philosophical questions in the guise of concrete, imagistic narratives. This comprehensive study privileges the notion of literary reference, by which the world of text is understood or experienced in metaphorical relation to the world outside of it. Metaphor, in the context of Tournier’s fiction, shows how the fantastic merges with the real to provide new perspectives on many diverse aspects of the modern world: the Crusoe myth, Nazism, the value to society of art and religion, and the nature of education. This book elucidates an aesthetic of Tournier’s fiction that encompasses the writer’s stated ambition to ‘go beyond literature’.
Link: http://www.jstor.org/stable/j.ctt5vjb26
4 How Europe Became Diverse: from:
The Cultural Values of Europe
Author(s) Borgolte Michael
Abstract: The editors of this volume have commissioned contributions extending from the axial age in the sixth century b c to the present day. This is the first to mention Europe by name in its title.¹ This volume has been conceived in such a way that the question of how Europe became diverse is to be answered by a medieval historian. It is in fact possible to take the view that Europe, as the historical entity familiar to us, first emerged in the Middle Ages; on this view, despite the fundamental achievements of Greco-Roman Antiquity and the ongoing impact of the
7 Rationality – A Specifically European Characteristic? from:
The Cultural Values of Europe
Author(s) Schluchter Wolfgang
Abstract: The title of my discussion comes with a question mark. I suspect that the conference organizers chose it deliberately. Is not rationality, understood at a first approximation as the ability to think in a reasoned and consistent fashion (theoretical rationality) and to act in accordance with certain rules in a reasoned and consistent fashion (practical rationality) what we ascribe to the human being qua human being? Is not the human being the
animal rationale, the creature that reasons, as, for example, Immanuel Kant thought? Further, have not processes of rationalization occurred in a number of civilizations, above all in those
11 The Dark Continent – Europe and Totalitarianism from:
The Cultural Values of Europe
Author(s) Mazower Mark
Abstract: Eric Hobsbawm has questioned whether continents can have histories
as continents. After all, from a purely geographical point of view, Europe is merely the western prolongation of Asia with no clear dividing line: where one
3 Postcolonial Backlash and Being Proper: from:
Black Intersectionalities
Author(s) Schuhmann Antje
Abstract: From homophobic hate crimes and the reinforcing of dress codes for women in townships to the censorship of the arts in the name of “proper” femininity, culture, morality, and nation-building, the right to female self-determination is being challenged concretely in contemporary post-apartheid South Africa. Threats to the Constitution by Christian right-wingers working alongside members of the Government currently target the right to abortion and the right to same-sex marriage, and normative understandings of womanhood seem to be gaining ground in multiple ways (Schuhmann, 2009a). In this context, the spectacle around the questioning of athlete Caster Semenya’s sex after her outstanding
12 On the Monstrous Threat of Reasoned Black Desire from:
Black Intersectionalities
Author(s) Gordon Lewis R.
Abstract: There is a problem in the pursuit of knowledge that is peculiarly evident in the experience of many black graduate students. On the one hand, the student is often excited by the opportunity to pursue questions in a discipline whose resources for the advancement of knowledge have intoxicated him or her with a quest that may best be described as a
faithin possibility. On the other hand, such a student often encounters subtle and at times not-so-subtle snippets of challenges to his or her intelligence that, in a context in which reputation about one’s intelligence is paramount, is degrading.
The Theme of the Ancestral Crime in the Novels of Faulkner, Glissant and Condé from:
American Creoles
Author(s) Britton Celia
Abstract: William Faulkner, Édouard Glissant and Maryse Condé all come from that part of the world that we can define as the American Tropics, and therefore share a common history of plantation slavery. Within that history, however, they occupy very different positions – Faulkner as the descendant of slaveowners, Glissant and Condé as the descendants of slaves. In addition, the American South and the Caribbean have very different attitudes towards the question of racial mixing, pejoratively known as miscegenation in the United States and positively as métissage or creolization in the Caribbean. The South’s fear of miscegenation leads to an obsession
CHAPTER 2 Maryse Condé: from:
Postcolonial Thought in the French Speaking World
Author(s) Leservot Typhaine
Abstract: How does one introduce Maryse Condé to the uninitiated reader? Condé’s centrality to Francophone studies and her popularity outside academic circles make this question more than merely rhetorical. Indeed, her fame has spread beyond the academic circle of scholars and students in Francophone studies – far beyond, in fact. English, German, Dutch, Italian, Japanese, Portuguese and Spanish translations of her work testify to her growing global audience. Her oeuvre has earned her a number of accolades that reflect her widespread appeal: the French government named her Commandeur de l’Ordre des Arts et des Lettres in 2001 and Chevalier de la
CHAPTER 8 Translating Plurality: from:
Postcolonial Thought in the French Speaking World
Author(s) Rice Alison
Abstract: Born in El Jadida, Morocco in 1938, Abdelkébir Khatibi is the author of a diverse and complex oeuvre that creatively engages with the thought of European philosophers to address the specific challenges facing postcolonial subjects from the French-speaking world. After receiving a French education in his native country while it was still a protectorate of France,¹ Khatibi pursued university studies in sociology at the Sorbonne in Paris. When questioned about this period, the writer affirmed that the years he spent in the French capital, from 1958 to 1964, were characterized by ‘great intellectual and political effervescence’ (1999: 74). Unlike other
CHAPTER 20 Locating Quebec on the Postcolonial Map from:
Postcolonial Thought in the French Speaking World
Author(s) Green Mary Jean
Abstract: In his introduction to a 2003 issue of
Québec Studies, Vincent Desroches poses the question, for the first time in the context of a serious theoretical discussion: ‘En quoi la littérature québécoise est-elle postcoloniale?’ [In what sense can Quebec literature be deemed postcolonial?] (2003b). It is not surprising that this question, framed in French by aQuébécoisscholar, is given serious consideration in a journal published in the United States: in US academic circles Quebec literature had, for at least a decade, been associated with the postcolonial, however loosely defined. Yet within Quebec itself the term ‘postcolonial’ is still largely
CHAPTER 21 Diversity and Difference in Postcolonial France from:
Postcolonial Thought in the French Speaking World
Author(s) Stovall Tyler
Abstract: Questions of immigration, diversity and race have dominated the social, cultural and political life of France since the late twentieth century. Even before the widespread uprisings in the
banlieues(France’s deprived suburbs) in the autumn of 2005, the question of how the French might conceive of themselves as a nation that could (or could not) embrace peoples of different origins and traditions fuelled seemingly endless debates among intellectuals, politicians and people of all walks of life. The riots themselves focused attention as never before upon the fact that large numbers of French citizens not only resented police harassment and lack
From Stage to Page: from:
Translating Life
Author(s) LICHTENFELS PETER
Abstract: The question that we would like to open up in this essay is how can we talk about ‘character’. Working together on an edition of
Romeo and Juliet, one of us being a theatre director and the other a literary critic, we have found that an area where vocabularies clash most often is that of attributing motivation to the characters’ roles. This emerges most clearly in the translation of these roles from the page to the stage but attribution of motives can be informed by a reversed translation from stage practice to reading strategy. Such attribution immediately calls into play
Sentimental Translation in Mackenzie and Sterne from:
Translating Life
Author(s) FAIRER DAVID
Abstract: The eighteenth-century sentimentalist was expected to be a skilled interpreter of nonverbal communication. Sensitive to the nuances of facial expression or physical gesture, the ‘man of feeling’ was an expert reader of physiognomy, a translator of signs who could turn a look into a sentence, the slightest movement into an assertion, a question, or an invitation:
Hazlitt’s Liber Amoris; or, the New Pygmalion (1823): from:
Translating Life
Author(s) BARNARD JOHN
Abstract: The subtitle of Hazlitt’s
Liber Amoris; or, the New Pygmalion, published anonymously in 1823, promises a retelling of Ovid’s Augustan myth of transformation set in Regency England, a translation from classical to modern times. Unlike Ovid’s poetic invention of a distant mythological past, Hazlitt’s prose version takes place in the quotidian world of London’s lodging houses. However, early nineteenth-century London has no pagan Venus who can effect the metamorphosis required by Hazlitt’s narrator. Obviously, like Mary Shelley’sFrankenstein; or, the Modern Prometheus(1818), the subtitle is ironic, and questions the pertinence of classical mythology to the modern world. There is
Translating Value: from:
Translating Life
Author(s) HILL GEOFFREY
Abstract: It took rather longer than I care to admit before I was prepared to concede that Ruskin’s ‘intrinsic value’ is itself a term without intrinsic value.¹ The phrase is at best a promissory note, at worst a semantic relic to ward off the evil eye of commodity. One would suspect that I was taken with, and by, the idea of a talismanic key; an idea which I then read into Ruskin’s words in order to find there the confirmation that I desired. Eisegesis instead of exegesis. Put somewhat differently, questions of value are inseparable from matters of translation; and translation
Browning’s Old Florentine Painters: from:
Translating Life
Author(s) EVEREST KELVIN
Abstract: Browning’s admirers have often, and rightly, celebrated the achievement of his dramatic monologues, ‘Fra Lippo Lippi’ and ‘Andrea del Sarto’, published in
Men and Womenin 1855. My interest in them here, however, is not primarily literary-critical, and I do not propose to offer sustained critical commentary on the poetry itself, although my discussion does move towards a closer attention to some detailed features of the poetry. I am mainly interested in some larger questions raised by Browning’s interest in those particular painters, at that particular time in the middle of the nineteenth century. The questions are, briefly, to do
CHAPTER 1 The Holocaust’s Life as a Ghost from:
Social Theory after the Holocaust
Author(s) BAUMAN ZYGMUNT
Abstract: Half a century has passed since the victory of the Allied troops put an abrupt end to Hitler’s ‘final solution of the Jewish question’ – but the memory of the Holocaust goes on polluting the world of the living, and the inventory of its insidious poisons seems anything but complete. We are all to some degree possessed by that memory, though the Jews among us, the prime targets of the Holocaust, are perhaps more than most.¹
CHAPTER 3 Whither the Broken Middle? from:
Social Theory after the Holocaust
Author(s) GORMAN ANTHONY
Abstract: Emil Fackenheim cites with approval Elie Wiesel’s statement that the ‘Holocaust destroyed not only human beings but also the idea of humanity’.¹ The evaluation of this claim, which raises the question of the very possibility of ethics after Auschwitz, rests upon a prior assessment of the relation of the Holocaust to modernity. In a nutshell, does the Holocaust represent an appalling ‘hiatus’ in the ongoing progress of modernity, or the disclosure of its essential nihilism? Do we still dwell in the shadow of Auschwitz or is it now possible to ‘actively forget’ and move on? My aim in this paper
CHAPTER 5 ‘After Auschwitz’: from:
Social Theory after the Holocaust
Author(s) BERNSTEIN J.M.
Abstract: The name ‘Auschwitz’ stands for what was without question one of the most traumatic events of the century. Equally, it names an event which emphatically dissolves moral scepticism; we feel morally certain that there evil of an unspeakable kind occurred. Perhaps, then, it is the utter proximity of these two thoughts, the
traumatic insistenceof the event of the Holocaust and our moralcertaintyabout its evil character, that lies behind and is the genealogical origin of recent attempts to identify trauma with ethicality as such. For example, in Emmanuel Levinas’Otherwise than Beingwe read:
CHAPTER 6 Lyotard: from:
Social Theory after the Holocaust
Author(s) SEYMOUR DAVID
Abstract: In this essay I investigate Jean-François Lyotard’s thinking on the related questions of anti-semitism and the Holocaust. However, as a way in it is useful to locate his thought within the context of social theory’s reflections on these issues as a whole.
CHAPTER 1 The Holocaust’s Life as a Ghost from:
Social Theory after the Holocaust
Author(s) BAUMAN ZYGMUNT
Abstract: Half a century has passed since the victory of the Allied troops put an abrupt end to Hitler’s ‘final solution of the Jewish question’ – but the memory of the Holocaust goes on polluting the world of the living, and the inventory of its insidious poisons seems anything but complete. We are all to some degree possessed by that memory, though the Jews among us, the prime targets of the Holocaust, are perhaps more than most.¹
CHAPTER 3 Whither the Broken Middle? from:
Social Theory after the Holocaust
Author(s) GORMAN ANTHONY
Abstract: Emil Fackenheim cites with approval Elie Wiesel’s statement that the ‘Holocaust destroyed not only human beings but also the idea of humanity’.¹ The evaluation of this claim, which raises the question of the very possibility of ethics after Auschwitz, rests upon a prior assessment of the relation of the Holocaust to modernity. In a nutshell, does the Holocaust represent an appalling ‘hiatus’ in the ongoing progress of modernity, or the disclosure of its essential nihilism? Do we still dwell in the shadow of Auschwitz or is it now possible to ‘actively forget’ and move on? My aim in this paper
CHAPTER 5 ‘After Auschwitz’: from:
Social Theory after the Holocaust
Author(s) BERNSTEIN J.M.
Abstract: The name ‘Auschwitz’ stands for what was without question one of the most traumatic events of the century. Equally, it names an event which emphatically dissolves moral scepticism; we feel morally certain that there evil of an unspeakable kind occurred. Perhaps, then, it is the utter proximity of these two thoughts, the
traumatic insistenceof the event of the Holocaust and our moralcertaintyabout its evil character, that lies behind and is the genealogical origin of recent attempts to identify trauma with ethicality as such. For example, in Emmanuel Levinas’Otherwise than Beingwe read:
CHAPTER 6 Lyotard: from:
Social Theory after the Holocaust
Author(s) SEYMOUR DAVID
Abstract: In this essay I investigate Jean-François Lyotard’s thinking on the related questions of anti-semitism and the Holocaust. However, as a way in it is useful to locate his thought within the context of social theory’s reflections on these issues as a whole.
2 Visualizing the Famine: from:
Commemorating the Irish Famine
Abstract: If twentieth-century attempts to give visual form to Famine memory are to be understood within a tradition of Famine image-making, the obvious antecedents lie in the visual representations of the Irish Famine from the nineteenth century. How was the Famine visually represented and interpreted in its own time, and what meanings do such images communicate? The evolution of the visual culture and representational history of ‘the Famine’ has yet to be satisfactorily mapped, and the relationship of its nineteenth-century iconography to latter-day visualizations both troubles and intrigues. This central question of how ‘famine’ (conceptually and historically) might be represented in
5 Community Famine Commemoration in Northern Ireland and the Diaspora from:
Commemorating the Irish Famine
Abstract: As with the monuments of the previous chapter, most community commemorations in Northern Ireland and the diaspora represent vernacular counterparts to officially sanctioned and nationally scaled monumental projects, screened through local concerns, histories and places. Though the rallying cry ‘remember the Famine’ unites these memorials, the outcomes of more than three dozen projects in Northern Ireland, Britain, Canada and the United States constructed since 1990 indicate that key questions of what Famine memory actually
isandwhyit should be remembered remain far from consensual.¹ From the outset there were concerns voiced in the Irish media that diasporic, particularly American,
5 Learning from France: from:
French Studies in and for the 21st Century
Author(s) Kelly Michael
Abstract: ‘L’intellectuel est quelqu’un qui se mêle de ce qui ne le regarde pas.’¹ Sartre’s canonical definition of the intellectual suggests a basic question about the public impact of French scholars. To what extent have they intervened in British society, and how far have they stepped outside their areas of expertise to do so? In attempting to answer this question, the following discussion examines how scholars of French have engaged in activities that have shaped different aspects of life in the UK beyond the world of French Studies. Examining the current debate around the question of public impact, it will look
8 French Studies and Discourses of Sexuality from:
French Studies in and for the 21st Century
Author(s) Wilson Emma
Abstract: The asking of questions about Albertine – has she had lesbian relationships in the past? is she having, or contriving to have, such relationships now? how can truth be distinguished from falsehood in Albertine’s reports on her actions and feelings? – is presented as one of the narrator’s inescapable emotional needs. His mind comes to specialise ever
9 Integrated Learning: from:
French Studies in and for the 21st Century
Author(s) Harrison Nicholas
Abstract: Initially we were to contribute separate chapters to this collection, one on pre-modern French Studies, another on the place of literature in French Studies today. We decided, however, to write this piece together in the belief that the two questions are intimately related, on several levels (at least for UK universities, on which we shall focus). In practice, pre-modern studies in university French programmes are to a significant extent literary studies; and such pressures as exist to move away from pre-modern areas are closely linked to wider pressures to move away from literature of any era. Much of this chapter
11 Defining (or Redefining) Priorities in the Curriculum when the Good Times have Flown from:
French Studies in and for the 21st Century
Author(s) Burgwinkle William
Abstract: ‘Where are French Studies going in this era of financial constraints and cut-backs?’ This is a question that is posed repeatedly in the media as the bad news about budget cuts and falling enrolments filter out from schools and universities around the UK. Our first response is to shout out to anyone who is listening that of course university language courses are useful, necessary and enriching and that of course we should be encouraging students to pursue them in ever larger numbers. Governmental decisions in the past decade have ensured that our numbers are dropping – confirming what all the
17 French Studies and the Postcolonial: from:
French Studies in and for the 21st Century
Author(s) Murphy David
Abstract: Over the past two decades, we have witnessed what Françoise Lionnet has termed the ‘becoming-transnational’ of French Studies.¹ French and the other modern languages had originally been constructed as academic subjects around the framework of the nineteenth-century European nation-state but, as the primacy of the nation state has come to be challenged in the era of globalisation, this structure has been increasingly questioned by scholars working from transnational, global and postcolonial perspectives.² The prominent North American critic Lawrence Kritzman has been prompted to ask, in light of these developments, whether the very existence of French Studies is now in question:
CHAPTER 5 Islam Online: from:
Varieties of World Making
Author(s) Siapera Eugenia
Abstract: The historico-political developments following September 11 2001 have raised the profile of Islam and its political relevance. From a secular and liberal perspective, religious/transcendental struggles should be confined to the private domain and should concern individual consciences. However, the forceful entry of Islam as a topic into the public domain post-9/11 represents a questioning of the secular/liberal world. This raises broader questions about the links between religion and politics and the relevance of religious interpretations for our life in common and in the commons, that is, in the public domain. At stake here are the common elements and bonds necessary
CHAPTER 11 Contracting and Founding in Times of Conflict from:
Varieties of World Making
Author(s) Girard Charlotte
Abstract: The question of the emergence of a common world out of a diverse set of founding assumptions – and the question of what sort of world it can be – are crucial in the context of pronounced regional varieties of world-making conceptions. Assuming that world-making possibly means that a society must be framed, then this frame entails rules – i.e., rules can be the frame. This call for rules answers Nancy Fraser’s call (in Chapter 10) for a frame. But the frame she suggests should be of a special kind. She argues that framing refers to transformative politics and thus
Book Title: Spanish Spaces-Landscape, Space and Place in Contemporary Spanish Culture
Publisher: Liverpool University Press
Author(s): DAVIES ANN
Abstract: Spanish Spaces is a pioneering study that marries contemporary cultural geography with contemporary Spanish culture. The field of cultural geography has grown both extensively and rapidly, as has the field of cultural analysis and debate on Spanish cultural texts; yet despite a convergence in study between cultural geography (and cultural studies more widely) and cultural texts themselves, this has made little impact to date within the area of contemporary Spanish cultural studies. Yet Spain’s varied terrain, with complex negotiations between rural, urban and coastal (negotiations that have on occasion spilled over into political and violent conflict), and perhaps its very lack of a contemporary landscape tradition familiar to British and German cultural studies, offer the opportunity for fresh insights into questions of landscape, space and place. Drawing on case studies from contemporary Spanish film and literature, Davies explores the themes of memory and forgetting, nationalism and terrorism, crime and detection, gender, tourism and immigration, investigating what it means to think of space and places in specifically Spanish terms.
Link: http://www.jstor.org/stable/j.ctt5vjmtd
CHAPTER ONE Introduction from:
Spanish Spaces
Abstract: This book derives from my readings from the field of cultural geography in an attempt to reflect on the terrain of the entity known as Spain, through the prism of my scholarly interest in contemporary Spanish cinematic and literary texts. A further motivation is the difficulties I and others wrestle with in Hispanic Studies as we try to investigate questions bounded by an idea of nation, in an era when the whole notion of a nation is open to dispute and indeed discredit. Some scholars now talk of an era of ‘post-nationalism’ and sometimes by implication post-nation-ism, but the concept
CHAPTER TWO Suicide and saving face in Bon, Mauvignier and Bergounioux from:
Thresholds of Meaning
Abstract: Among acts by individuals that challenge social and religious norms, suicide ranks among the most transgressive. The part played by religion and, in particular, Christianity in the stigmatisation of the act of self-destruction and the individual who kills or attempts to kill himself/herself has, of course, been rehearsed on countless occasions. As Georges Minois points out in his overview of the history of suicide, the early Christian Church seemed to give out mixed messages on the question: the earthly life is a vale of tears and the Christian should aspire to death so that he/she can be united with God
Book Title: Heidegger and the Thinking of Place-Explorations in the Topology of Being
Publisher: The MIT Press
Author(s): Malpas Jeff
Abstract: The idea of place--topos--runs through Martin Heidegger's thinking almost from the very start. It can be seen not only in his attachment to the famous hut in Todtnauberg but in his constant deployment of topological terms and images and in the situated, "placed" character of his thought and of its major themes and motifs. Heidegger's work, argues Jeff Malpas, exemplifies the practice of "philosophical topology." In Heidegger and the Thinking of Place, Malpas examines the topological aspects of Heidegger's thought and offers a broader elaboration of the philosophical significance of place. Doing so, he provides a distinct and productive approach to Heidegger as well as a new reading of other key figures--notably Kant, Aristotle, Gadamer, and Davidson, but also Benjamin, Arendt, and Camus. Malpas, expanding arguments he made in his earlier book Heidegger's Topology (MIT Press, 2007), discusses such topics as the role of place in philosophical thinking, the topological character of the transcendental, the convergence of Heideggerian topology with Davidsonian triangulation, the necessity of mortality in the possibility of human life, the role of materiality in the working of art, the significance of nostalgia, and the nature of philosophy as beginning in wonder. Philosophy, Malpas argues, begins in wonder and begins in place and the experience of place. The place of wonder, of philosophy, of questioning, he writes, is the very topos of thinking.
Link: http://www.jstor.org/stable/j.ctt5vjp35
1 The Topos of Thinking from:
Heidegger and the Thinking of Place
Abstract: If Heidegger’s thinking is, as he himself says, a “topology of being” (
Topologie des Seyns)¹—a saying of the place of being—then what is the place that appears here? What is the place of being, and in what place does this thinking take place? These questions direct our attention not only to the role oftoposor place as that which is the object of Heidegger’s thinking, and so as that toward which it is directed, but to the verytoposor place within which Heidegger’s thinking emerges, and the character of that thinking as itself determined bytopos,
4 Ground, Unity, and Limit from:
Heidegger and the Thinking of Place
Abstract: With Heidegger, philosophy seems to have remained in greatness: although Heidegger’s treatment of the question concerning the ground of beings undergoes important shifts in the course of his philosophical career, still the question of ground remains always near the center of his thinking.¹ Heidegger saw the question of ground as the determining question of philosophy—and in this respect the question of ground is one with the question of being²—yet he also saw philosophy as persistently misunderstanding and covering over the true nature of this question or, at least, of what this question contains within it. In this respect,
6 Place, Space, and World from:
Heidegger and the Thinking of Place
Abstract: The way in which the question of world is implicated with the question of space is already indicated by Heidegger’s very characterization, in
Being and Time, of the essence of human being,Dasein, as being-in-the-world. Here the nature of “being in” is as much at issue as is the nature of “world,” and although Heidegger himself moves fairly quickly to assert, in §12 ofBeing and Time, that “being in” as it figures in relation to world is not a matter of spatialcontainment, but of activeinvolvement,¹ the analysis that follows constantly invokes the spatial at the same time
10 Topology, Triangulation, and Truth from:
Heidegger and the Thinking of Place
Abstract: Heidegger’s
Being and Timeis not primarily concerned with questions of interpretation or understanding. Its driving interest is instead ontological—an interest in the question of the “meaning of being.” Yet inasmuch as the work adopts a thoroughly hermeneuticized approach to ontology—the very focus on themeaningof being suggests as such—so the inquiry into ontology also involves Heidegger in an inquiry into the “structure” of understanding. Although the explicitly hermeneutic focus disappears from Heidegger’s later work, still the concern with understanding, thought in terms of a broader happening of disclosedness—a happening of world—can be seen
“Moab Is My Washpot” (Ps 60:8 [MT 10]): from:
Interested Readers
Author(s) Gillingham Susan E.
Abstract: “I stand to be corrected, but I believe that every interpretation of and commentary on this psalm ever written adopts the viewpoint of the text, and, moreover, assumes that the readers addressed by the scholarly commentator share the ideology of the text and its author.” So writes David Clines in his “Psalm 2 and the MLF (Moab Liberation Front).” ¹ A study of the reception history of this psalm undoubtedly bears this out: David is indeed one of very few to question the ideological stance of the psalmist.² He looks at Ps 2 from the point of view of its
Three Questions on Economics for G. E. M. de Ste. Croix from:
Interested Readers
Author(s) Boer Roland
Abstract: The Marxist classicist, Geoffrey Ernest Maurice de Ste. Croix, belongs to the venerable if less-populated tradition of Marxist economic minimalism in regard to the ancient world, a tradition that includes Karl Polanyi and Moses Finley.¹ Ste. Croix’s major contribution is to have mounted a sustained and largely persuasive argument for the importance of class in the economies of ancient Greece and Rome, an argument that has profound relevance for biblical analysis.² In what follows, I provide a brief account of Ste. Croix’s central argument before exploring three questions concerning his account: one concerns trade, which is profoundly useful, and the
Patterns of Linguistic Forms in the Masoretic Text: from:
Interested Readers
Author(s) Young Ian
Abstract: All scholars agree that there is linguistic variety in the Hebrew Bible. The dominant explanation of the distribution of linguistic forms in the Masoretic Text (MT) of the Hebrew Bible in modern scholarship has been in terms of a simple equation between the language of the MT and the language of the “original author” of the text in question. Current scholarship on the textual transmission of the Hebrew Bible, however, makes this explanation only one out of several—and not one of the more likely ones.
From London to Amsterdam: from:
Interested Readers
Author(s) Rooke Deborah W.
Abstract: G. F. Handel’s oratorios were a development of the later years of his career, being written during the period 1732–1752. Most of the oratorios were “sacred dramas,” that is, operatic versions of Old Testament narratives, and they often had political as well as theological resonances. The oratorios were a chance development, having their origin in a piece written initially by Handel in 1718 or thereabouts for private performance at Cannons, the country seat of James Brydges (later duke of Chandos). The piece in question was
Esther, a short, three-act musical drama, which tells a much-truncated version of the story
Book Title: Tours et détours-Le mythe de Babel dans la littérature contemporaine
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Khordoc Catherine
Abstract: Tours et détoursexamine l'inscription du mythe de Babel dans la littérature contemporaine de langue française. Le mythe s'avère une source d'inspiration pour les auteurs examinés qui évoquent justement des phénomènes sociaux actuels, tels que le multiculturalisme, l'immigration, l'exil, la pluralité des langues, la traduction et l'identité. Les ouvrages étudiés, tous écrits en français mais issus de différents contextes linguistiques et culturels, mettent en lumière de nouvelles interprétations du mythe de Babel. Pendant longtemps le mythe de Babel et la pluralité linguistique et culturelle qui s'ensuivent ont été considérés une malédiction pour l'humanité, mais les romans à l'étude remettent en question cette vision négative. Sans exalter les bienfaits de la multiplicité, ils considèrent comment la pluralité linguistique et culturelle enrichit et façonne la production littéraire ainsi que le monde contemporain.Les auteurs et œuvres étudiés sont• Monique Bosco,Babel-Opéra• Hédi Bouraoui,Ainsi parle la tour CN• Francine Noël,Babel, prise deux ou Nous avons tous découvert l'Amérique• Ernest Pépin,Tambour-Babel• Jorge Semprun,L'Algarabie
Link: http://www.jstor.org/stable/j.ctt5vkc3j
CHAPITRE I Le mythe de Babel : from:
Tours et détours
Abstract: Évoquant la confusion et la diversité des langues, le mot
babelfait lui-même l’objet de discussions souvent paradoxales sur sa nature et son sens. La conception de ce terme est fondée non seulement sur le récit biblique, mais aussi sur un réseau de significations et de questions pertinentes au mythe de Babel qui s’est tissé au fil du temps. Le texte dans la Genèse est certes à la source du mythe, mais il n’en est que le fondement, d’où est dérivée une panoplie de théories et d’idées liées à la langue, à la ville et à la collectivité, éléments fondamentaux
CHAPITRE II L’Algarabie ou « La tour de Babel » de Jorge Semprún from:
Tours et détours
Abstract: Le mythe de Babel serait-il le symbole par excellence du postmodernisme? Si ce mouvement culturel se caractérise avant tout par l’hétérogénéité, la multiplicité, la remise en question de l’autorité et l’absence de l’unicité et du consensus¹, Babel peut être considéré non seulement comme étant à la source du postmodernisme, mais aussi comme son symbole. Dans un roman incontestablement postmoderne, les liens entre Babel et l’esthétique postmoderne sont mis en scène au moyen de discours sur la problématique de la dualité linguistique, par la construction littéraire d’un Paris fictif et par la structure romanesque. Publié en 1981,
L’Algarabiede Jorge Semprún
CHAPITRE IV Ainsi parle la tour CN d’Hédi Bouraoui : from:
Tours et détours
Abstract: Comme nous l’avons vu au chapitre précédent, le lien entre Babel ou, plutôt, entre les effets postbabéliens et le multiculturalisme est évident. Dans ce chapitre-ci, il sera également question de multiculturalisme, mais à la différence de
Babel, prise deux, le roman faisant l’objet de ce chapitre ne tente pas de réconcilier la pluralité culturelle par le maintien d’une culture d’accueil fragilisée qui revendique une reconnaissance, voire un statut officiel en tant que nation.Ainsi parle la tour CNd’Hédi Bouraoui, paru en 1999, est indubitablement canadien, voire fédéraliste, mais cela ne présuppose pas que cette étiquette renferme des qualités essentielles
CHAPITRE V La tour des lamentations : from:
Tours et détours
Abstract: Babel-Opéraest un petit livre, de forme presque carrée, comptant moins de cent pages. Mais il ne faut pas se leurrer, car la petitesse du livre ne reflète pas la complexité de son contenu. D’emblée, la question du genre littéraire auquel appartient ce livre se pose, d’autant qu’aucune indication générique ne figure sur la couverture¹. Est-ce un roman? un poème en prose? ou un « opéra […] de pacotille », comme le suggère la narratrice (BO: 11)? Ce texte est composé d’éléments hétérogènes agencés de manière à provoquer une remise en question quant au genre auquel il appartient. La
Book Title: Tours et détours-Le mythe de Babel dans la littérature contemporaine
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Khordoc Catherine
Abstract: Tours et détoursexamine l'inscription du mythe de Babel dans la littérature contemporaine de langue française. Le mythe s'avère une source d'inspiration pour les auteurs examinés qui évoquent justement des phénomènes sociaux actuels, tels que le multiculturalisme, l'immigration, l'exil, la pluralité des langues, la traduction et l'identité. Les ouvrages étudiés, tous écrits en français mais issus de différents contextes linguistiques et culturels, mettent en lumière de nouvelles interprétations du mythe de Babel. Pendant longtemps le mythe de Babel et la pluralité linguistique et culturelle qui s'ensuivent ont été considérés une malédiction pour l'humanité, mais les romans à l'étude remettent en question cette vision négative. Sans exalter les bienfaits de la multiplicité, ils considèrent comment la pluralité linguistique et culturelle enrichit et façonne la production littéraire ainsi que le monde contemporain.Les auteurs et œuvres étudiés sont• Monique Bosco,Babel-Opéra• Hédi Bouraoui,Ainsi parle la tour CN• Francine Noël,Babel, prise deux ou Nous avons tous découvert l'Amérique• Ernest Pépin,Tambour-Babel• Jorge Semprun,L'Algarabie
Link: http://www.jstor.org/stable/j.ctt5vkc3j
CHAPITRE I Le mythe de Babel : from:
Tours et détours
Abstract: Évoquant la confusion et la diversité des langues, le mot
babelfait lui-même l’objet de discussions souvent paradoxales sur sa nature et son sens. La conception de ce terme est fondée non seulement sur le récit biblique, mais aussi sur un réseau de significations et de questions pertinentes au mythe de Babel qui s’est tissé au fil du temps. Le texte dans la Genèse est certes à la source du mythe, mais il n’en est que le fondement, d’où est dérivée une panoplie de théories et d’idées liées à la langue, à la ville et à la collectivité, éléments fondamentaux
CHAPITRE II L’Algarabie ou « La tour de Babel » de Jorge Semprún from:
Tours et détours
Abstract: Le mythe de Babel serait-il le symbole par excellence du postmodernisme? Si ce mouvement culturel se caractérise avant tout par l’hétérogénéité, la multiplicité, la remise en question de l’autorité et l’absence de l’unicité et du consensus¹, Babel peut être considéré non seulement comme étant à la source du postmodernisme, mais aussi comme son symbole. Dans un roman incontestablement postmoderne, les liens entre Babel et l’esthétique postmoderne sont mis en scène au moyen de discours sur la problématique de la dualité linguistique, par la construction littéraire d’un Paris fictif et par la structure romanesque. Publié en 1981,
L’Algarabiede Jorge Semprún
CHAPITRE IV Ainsi parle la tour CN d’Hédi Bouraoui : from:
Tours et détours
Abstract: Comme nous l’avons vu au chapitre précédent, le lien entre Babel ou, plutôt, entre les effets postbabéliens et le multiculturalisme est évident. Dans ce chapitre-ci, il sera également question de multiculturalisme, mais à la différence de
Babel, prise deux, le roman faisant l’objet de ce chapitre ne tente pas de réconcilier la pluralité culturelle par le maintien d’une culture d’accueil fragilisée qui revendique une reconnaissance, voire un statut officiel en tant que nation.Ainsi parle la tour CNd’Hédi Bouraoui, paru en 1999, est indubitablement canadien, voire fédéraliste, mais cela ne présuppose pas que cette étiquette renferme des qualités essentielles
CHAPITRE V La tour des lamentations : from:
Tours et détours
Abstract: Babel-Opéraest un petit livre, de forme presque carrée, comptant moins de cent pages. Mais il ne faut pas se leurrer, car la petitesse du livre ne reflète pas la complexité de son contenu. D’emblée, la question du genre littéraire auquel appartient ce livre se pose, d’autant qu’aucune indication générique ne figure sur la couverture¹. Est-ce un roman? un poème en prose? ou un « opéra […] de pacotille », comme le suggère la narratrice (BO: 11)? Ce texte est composé d’éléments hétérogènes agencés de manière à provoquer une remise en question quant au genre auquel il appartient. La
Book Title: Questions ultimes- Publisher: Les Presses de l'Université d'Ottawa
Author(s): De Koninck Thomas
Abstract: Le premier défi de la démocratie est de donner le «goût de l'avenir» (Alexis de Tocqueville), de générer l'enthousiasme qui poussera les jeunes d'esprit à progresser d'eux-mêmes vers de nouvelles quêtes de sens et de savoir, à renouveler peut-être surtout, dans le contexte des nouvelles connaissances et d'une prise de conscience accrue des richesses des différentes cultures, les questions que l'on appelle «ultimes et les plus hautes», pour citer Husserl, celles que la science exclut par principe et qui sont pourtant «les questions les plus brûlantes», portant «sur le sens ou sur l'absence de sens de toute cette existence humaine». Le simple mot
questionévoque d'emblée le vieux françaisqueste, c'est-à-dire laquête, du latinquaerere, «rechercher», «aimer»; il traduit le désir de voir et de savoir, impliquant du coup les deux dimensions à la fois les plus essentielles et les plus grandes de notre être proprement humain, la capacité d'aimer et celle de penser. Une éducation qui exclurait, comme tranchées d'avance, ces questions ultimes, ne serait nullement à la hauteur de l'humain. Les essais composant ce livre explorent six d'entre elles, à savoir la dignité humaine, l'intelligence, la liberté, le bonheur, la mort et la beauté.
Link: http://www.jstor.org/stable/j.ctt5vkc7g
Book Title: Questions ultimes- Publisher: Les Presses de l'Université d'Ottawa
Author(s): De Koninck Thomas
Abstract: Le premier défi de la démocratie est de donner le «goût de l'avenir» (Alexis de Tocqueville), de générer l'enthousiasme qui poussera les jeunes d'esprit à progresser d'eux-mêmes vers de nouvelles quêtes de sens et de savoir, à renouveler peut-être surtout, dans le contexte des nouvelles connaissances et d'une prise de conscience accrue des richesses des différentes cultures, les questions que l'on appelle «ultimes et les plus hautes», pour citer Husserl, celles que la science exclut par principe et qui sont pourtant «les questions les plus brûlantes», portant «sur le sens ou sur l'absence de sens de toute cette existence humaine». Le simple mot
questionévoque d'emblée le vieux françaisqueste, c'est-à-dire laquête, du latinquaerere, «rechercher», «aimer»; il traduit le désir de voir et de savoir, impliquant du coup les deux dimensions à la fois les plus essentielles et les plus grandes de notre être proprement humain, la capacité d'aimer et celle de penser. Une éducation qui exclurait, comme tranchées d'avance, ces questions ultimes, ne serait nullement à la hauteur de l'humain. Les essais composant ce livre explorent six d'entre elles, à savoir la dignité humaine, l'intelligence, la liberté, le bonheur, la mort et la beauté.
Link: http://www.jstor.org/stable/j.ctt5vkc7g
Book Title: Questions ultimes- Publisher: Les Presses de l'Université d'Ottawa
Author(s): De Koninck Thomas
Abstract: Le premier défi de la démocratie est de donner le «goût de l'avenir» (Alexis de Tocqueville), de générer l'enthousiasme qui poussera les jeunes d'esprit à progresser d'eux-mêmes vers de nouvelles quêtes de sens et de savoir, à renouveler peut-être surtout, dans le contexte des nouvelles connaissances et d'une prise de conscience accrue des richesses des différentes cultures, les questions que l'on appelle «ultimes et les plus hautes», pour citer Husserl, celles que la science exclut par principe et qui sont pourtant «les questions les plus brûlantes», portant «sur le sens ou sur l'absence de sens de toute cette existence humaine». Le simple mot
questionévoque d'emblée le vieux françaisqueste, c'est-à-dire laquête, du latinquaerere, «rechercher», «aimer»; il traduit le désir de voir et de savoir, impliquant du coup les deux dimensions à la fois les plus essentielles et les plus grandes de notre être proprement humain, la capacité d'aimer et celle de penser. Une éducation qui exclurait, comme tranchées d'avance, ces questions ultimes, ne serait nullement à la hauteur de l'humain. Les essais composant ce livre explorent six d'entre elles, à savoir la dignité humaine, l'intelligence, la liberté, le bonheur, la mort et la beauté.
Link: http://www.jstor.org/stable/j.ctt5vkc7g
Book Title: Questions ultimes- Publisher: Les Presses de l'Université d'Ottawa
Author(s): De Koninck Thomas
Abstract: Le premier défi de la démocratie est de donner le «goût de l'avenir» (Alexis de Tocqueville), de générer l'enthousiasme qui poussera les jeunes d'esprit à progresser d'eux-mêmes vers de nouvelles quêtes de sens et de savoir, à renouveler peut-être surtout, dans le contexte des nouvelles connaissances et d'une prise de conscience accrue des richesses des différentes cultures, les questions que l'on appelle «ultimes et les plus hautes», pour citer Husserl, celles que la science exclut par principe et qui sont pourtant «les questions les plus brûlantes», portant «sur le sens ou sur l'absence de sens de toute cette existence humaine». Le simple mot
questionévoque d'emblée le vieux françaisqueste, c'est-à-dire laquête, du latinquaerere, «rechercher», «aimer»; il traduit le désir de voir et de savoir, impliquant du coup les deux dimensions à la fois les plus essentielles et les plus grandes de notre être proprement humain, la capacité d'aimer et celle de penser. Une éducation qui exclurait, comme tranchées d'avance, ces questions ultimes, ne serait nullement à la hauteur de l'humain. Les essais composant ce livre explorent six d'entre elles, à savoir la dignité humaine, l'intelligence, la liberté, le bonheur, la mort et la beauté.
Link: http://www.jstor.org/stable/j.ctt5vkc7g
Book Title: Questions ultimes- Publisher: Les Presses de l'Université d'Ottawa
Author(s): De Koninck Thomas
Abstract: Le premier défi de la démocratie est de donner le «goût de l'avenir» (Alexis de Tocqueville), de générer l'enthousiasme qui poussera les jeunes d'esprit à progresser d'eux-mêmes vers de nouvelles quêtes de sens et de savoir, à renouveler peut-être surtout, dans le contexte des nouvelles connaissances et d'une prise de conscience accrue des richesses des différentes cultures, les questions que l'on appelle «ultimes et les plus hautes», pour citer Husserl, celles que la science exclut par principe et qui sont pourtant «les questions les plus brûlantes», portant «sur le sens ou sur l'absence de sens de toute cette existence humaine». Le simple mot
questionévoque d'emblée le vieux françaisqueste, c'est-à-dire laquête, du latinquaerere, «rechercher», «aimer»; il traduit le désir de voir et de savoir, impliquant du coup les deux dimensions à la fois les plus essentielles et les plus grandes de notre être proprement humain, la capacité d'aimer et celle de penser. Une éducation qui exclurait, comme tranchées d'avance, ces questions ultimes, ne serait nullement à la hauteur de l'humain. Les essais composant ce livre explorent six d'entre elles, à savoir la dignité humaine, l'intelligence, la liberté, le bonheur, la mort et la beauté.
Link: http://www.jstor.org/stable/j.ctt5vkc7g
Chapitre 4 Médée polyphonique : from:
Médée protéiforme
Abstract: Le roman serait l’espace littéraire «qui depuis peu ouvre au mythe ses portes», selon Marie Goudot. Cela dit, les mythopoesis de Christa Wolf et de Monique Bosco se démarquent plus que les autres de la version euripidienne du mythe de Médée. Dans
Medea : voix, Wolf propose une mythopoesis entièrement révisionnelle de l’histoire de Médée alors que dansNew Medea, Bosco semble condamner sa figure médéenne à la fatalité de son héritage mythique. Déjà, la portée féministe des Médées de France Rame et de Cherríe Moraga posait problème. Il revient à ces deux romans d’aborder plus précisément la question du
Conclusion from:
Médée protéiforme
Abstract: Au premier abord, l’infanticide Médée personnifie difficilement une pensée éthique sur la subjectivité. La question paraît close et la boucle semble fermée. Mais alors que la problématique de l’infanticide persiste dans la littérature féminine actuelle, celle de l’éthique s’impose d’emblée par rapport au sujet mythique féminin, confronté à ses différents scénarios mythologiques.
Chapitre 4 Médée polyphonique : from:
Médée protéiforme
Abstract: Le roman serait l’espace littéraire «qui depuis peu ouvre au mythe ses portes», selon Marie Goudot. Cela dit, les mythopoesis de Christa Wolf et de Monique Bosco se démarquent plus que les autres de la version euripidienne du mythe de Médée. Dans
Medea : voix, Wolf propose une mythopoesis entièrement révisionnelle de l’histoire de Médée alors que dansNew Medea, Bosco semble condamner sa figure médéenne à la fatalité de son héritage mythique. Déjà, la portée féministe des Médées de France Rame et de Cherríe Moraga posait problème. Il revient à ces deux romans d’aborder plus précisément la question du
Conclusion from:
Médée protéiforme
Abstract: Au premier abord, l’infanticide Médée personnifie difficilement une pensée éthique sur la subjectivité. La question paraît close et la boucle semble fermée. Mais alors que la problématique de l’infanticide persiste dans la littérature féminine actuelle, celle de l’éthique s’impose d’emblée par rapport au sujet mythique féminin, confronté à ses différents scénarios mythologiques.
Book Title: Migrating Texts and Traditions- Publisher: University of Ottawa Press
Author(s): Sweet William
Abstract: There can be little dispute that culture influences philosophy: we see this in the way that classical Greek culture influenced Greek philosophy, that Christianity influenced mediaeval western philosophy, that French culture influenced a range of philosophies in France from Cartesianism to post-modernism, and so on. Yet many philosophical texts and traditions have also been introduced into very different cultures and philosophical traditions than their cultures of origin – through war and colonialization, but also through religion and art, and through commercial relations and globalization. And this raises questions such as: What is it to do French philosophy in Africa, or Analytic philosophy in India, or Buddhist philosophy in North America? This volume examines the phenomenon of the ‘migration’ of philosophical texts and traditions into other cultures, identifies places where it may have succeeded, but also where it has not, and discusses what is presupposed in introducing a text or a tradition into another intellectual culture.
Link: http://www.jstor.org/stable/j.ctt5vkchb
Chapter 2 The Reformulation of the Philoponean Proofs in Mediaeval Jewish Thought from:
Migrating Texts and Traditions
Author(s) Hegedus Gyongyi
Abstract: This essay seeks to provide three examples of how proofs about the createdness of the world, found in the works of the Aristotelian/Neo-Platonic philosopher John Philoponus (490–570) were reformulated in early medieval Jewish thought, namely, in two works of Saadya Gaon (882–942).¹ In the vivid atmosphere of the religious debates of 10
thcentury Baghdad, it became necessary both for Muslim and Jewish thinkers to provide a system through which the statements of the Bible and of the Qur’an could be justified not by mere belief and acceptance but also by rationalistic proofs. The question of creation ex nihilo,
Chapter 5 The Migration of Ideas and Afrikaans Philosophy in South Africa from:
Migrating Texts and Traditions
Author(s) Duvenage Pieter
Abstract: The phenomenon of philosophy in the Afrikaans language is the result of social and cultural circumstances that have played themselves out for more than two centuries in South Africa. From the 19
thcentury, Afrikaans (and South African) philosophy has been influenced by British Idealism, continental thought (including phenomenology, existentialism, critical theory, hermeneutics, and post-structuralism), Anglo-American conceptual analysis, and philosophies informed by religious traditions, such as Reformational philosophy and Thomism. It is presently also no surprise that philosophers who work on postmodernism, postcolonialism, feminism, analytic philosophy and African philosophy do so by utilizing formulations of other contexts. Consequently, the following questions
Chapter 11 Process Concepts of Text, Practice, and No Self in Buddhism from:
Migrating Texts and Traditions
Author(s) Hoffman Frank J.
Abstract: Wittgenstein is said (by the editors of his
Lectures and Conversations)¹ to have noticed that the religious believer may say that a religious belief—for example, belief in the Last Judgment—is well-established. Such beliefs may be held to be so because they regulate one’s life without being the result of a process of deliberation and decision. It is a matter of adopting a certain picture of how things are. By contrast, an ordinary question about a factual matter, such as whether there is a German airplane overhead (uttered in ambiguous circumstances), is one in which there is a clear
Chapter 16 Migrating Texts: from:
Migrating Texts and Traditions
Author(s) Huang Kuan-Min
Abstract: A first observation: a migration of texts is an effect of place, and more precisely an effect ‘out of place’, an effect by which the texts’ original place is suspended or transformed. What is proper to a text or to a group of texts is put into question in this out-of-place effect called ‘migration’, but originally
Book Title: Migrating Texts and Traditions- Publisher: University of Ottawa Press
Author(s): Sweet William
Abstract: There can be little dispute that culture influences philosophy: we see this in the way that classical Greek culture influenced Greek philosophy, that Christianity influenced mediaeval western philosophy, that French culture influenced a range of philosophies in France from Cartesianism to post-modernism, and so on. Yet many philosophical texts and traditions have also been introduced into very different cultures and philosophical traditions than their cultures of origin – through war and colonialization, but also through religion and art, and through commercial relations and globalization. And this raises questions such as: What is it to do French philosophy in Africa, or Analytic philosophy in India, or Buddhist philosophy in North America? This volume examines the phenomenon of the ‘migration’ of philosophical texts and traditions into other cultures, identifies places where it may have succeeded, but also where it has not, and discusses what is presupposed in introducing a text or a tradition into another intellectual culture.
Link: http://www.jstor.org/stable/j.ctt5vkchb
Chapter 2 The Reformulation of the Philoponean Proofs in Mediaeval Jewish Thought from:
Migrating Texts and Traditions
Author(s) Hegedus Gyongyi
Abstract: This essay seeks to provide three examples of how proofs about the createdness of the world, found in the works of the Aristotelian/Neo-Platonic philosopher John Philoponus (490–570) were reformulated in early medieval Jewish thought, namely, in two works of Saadya Gaon (882–942).¹ In the vivid atmosphere of the religious debates of 10
thcentury Baghdad, it became necessary both for Muslim and Jewish thinkers to provide a system through which the statements of the Bible and of the Qur’an could be justified not by mere belief and acceptance but also by rationalistic proofs. The question of creation ex nihilo,
Chapter 5 The Migration of Ideas and Afrikaans Philosophy in South Africa from:
Migrating Texts and Traditions
Author(s) Duvenage Pieter
Abstract: The phenomenon of philosophy in the Afrikaans language is the result of social and cultural circumstances that have played themselves out for more than two centuries in South Africa. From the 19
thcentury, Afrikaans (and South African) philosophy has been influenced by British Idealism, continental thought (including phenomenology, existentialism, critical theory, hermeneutics, and post-structuralism), Anglo-American conceptual analysis, and philosophies informed by religious traditions, such as Reformational philosophy and Thomism. It is presently also no surprise that philosophers who work on postmodernism, postcolonialism, feminism, analytic philosophy and African philosophy do so by utilizing formulations of other contexts. Consequently, the following questions
Chapter 11 Process Concepts of Text, Practice, and No Self in Buddhism from:
Migrating Texts and Traditions
Author(s) Hoffman Frank J.
Abstract: Wittgenstein is said (by the editors of his
Lectures and Conversations)¹ to have noticed that the religious believer may say that a religious belief—for example, belief in the Last Judgment—is well-established. Such beliefs may be held to be so because they regulate one’s life without being the result of a process of deliberation and decision. It is a matter of adopting a certain picture of how things are. By contrast, an ordinary question about a factual matter, such as whether there is a German airplane overhead (uttered in ambiguous circumstances), is one in which there is a clear
Chapter 16 Migrating Texts: from:
Migrating Texts and Traditions
Author(s) Huang Kuan-Min
Abstract: A first observation: a migration of texts is an effect of place, and more precisely an effect ‘out of place’, an effect by which the texts’ original place is suspended or transformed. What is proper to a text or to a group of texts is put into question in this out-of-place effect called ‘migration’, but originally
Book Title: Migrating Texts and Traditions- Publisher: University of Ottawa Press
Author(s): Sweet William
Abstract: There can be little dispute that culture influences philosophy: we see this in the way that classical Greek culture influenced Greek philosophy, that Christianity influenced mediaeval western philosophy, that French culture influenced a range of philosophies in France from Cartesianism to post-modernism, and so on. Yet many philosophical texts and traditions have also been introduced into very different cultures and philosophical traditions than their cultures of origin – through war and colonialization, but also through religion and art, and through commercial relations and globalization. And this raises questions such as: What is it to do French philosophy in Africa, or Analytic philosophy in India, or Buddhist philosophy in North America? This volume examines the phenomenon of the ‘migration’ of philosophical texts and traditions into other cultures, identifies places where it may have succeeded, but also where it has not, and discusses what is presupposed in introducing a text or a tradition into another intellectual culture.
Link: http://www.jstor.org/stable/j.ctt5vkchb
Chapter 2 The Reformulation of the Philoponean Proofs in Mediaeval Jewish Thought from:
Migrating Texts and Traditions
Author(s) Hegedus Gyongyi
Abstract: This essay seeks to provide three examples of how proofs about the createdness of the world, found in the works of the Aristotelian/Neo-Platonic philosopher John Philoponus (490–570) were reformulated in early medieval Jewish thought, namely, in two works of Saadya Gaon (882–942).¹ In the vivid atmosphere of the religious debates of 10
thcentury Baghdad, it became necessary both for Muslim and Jewish thinkers to provide a system through which the statements of the Bible and of the Qur’an could be justified not by mere belief and acceptance but also by rationalistic proofs. The question of creation ex nihilo,
Chapter 5 The Migration of Ideas and Afrikaans Philosophy in South Africa from:
Migrating Texts and Traditions
Author(s) Duvenage Pieter
Abstract: The phenomenon of philosophy in the Afrikaans language is the result of social and cultural circumstances that have played themselves out for more than two centuries in South Africa. From the 19
thcentury, Afrikaans (and South African) philosophy has been influenced by British Idealism, continental thought (including phenomenology, existentialism, critical theory, hermeneutics, and post-structuralism), Anglo-American conceptual analysis, and philosophies informed by religious traditions, such as Reformational philosophy and Thomism. It is presently also no surprise that philosophers who work on postmodernism, postcolonialism, feminism, analytic philosophy and African philosophy do so by utilizing formulations of other contexts. Consequently, the following questions
Chapter 11 Process Concepts of Text, Practice, and No Self in Buddhism from:
Migrating Texts and Traditions
Author(s) Hoffman Frank J.
Abstract: Wittgenstein is said (by the editors of his
Lectures and Conversations)¹ to have noticed that the religious believer may say that a religious belief—for example, belief in the Last Judgment—is well-established. Such beliefs may be held to be so because they regulate one’s life without being the result of a process of deliberation and decision. It is a matter of adopting a certain picture of how things are. By contrast, an ordinary question about a factual matter, such as whether there is a German airplane overhead (uttered in ambiguous circumstances), is one in which there is a clear
Chapter 16 Migrating Texts: from:
Migrating Texts and Traditions
Author(s) Huang Kuan-Min
Abstract: A first observation: a migration of texts is an effect of place, and more precisely an effect ‘out of place’, an effect by which the texts’ original place is suspended or transformed. What is proper to a text or to a group of texts is put into question in this out-of-place effect called ‘migration’, but originally
Book Title: Migrating Texts and Traditions- Publisher: University of Ottawa Press
Author(s): Sweet William
Abstract: There can be little dispute that culture influences philosophy: we see this in the way that classical Greek culture influenced Greek philosophy, that Christianity influenced mediaeval western philosophy, that French culture influenced a range of philosophies in France from Cartesianism to post-modernism, and so on. Yet many philosophical texts and traditions have also been introduced into very different cultures and philosophical traditions than their cultures of origin – through war and colonialization, but also through religion and art, and through commercial relations and globalization. And this raises questions such as: What is it to do French philosophy in Africa, or Analytic philosophy in India, or Buddhist philosophy in North America? This volume examines the phenomenon of the ‘migration’ of philosophical texts and traditions into other cultures, identifies places where it may have succeeded, but also where it has not, and discusses what is presupposed in introducing a text or a tradition into another intellectual culture.
Link: http://www.jstor.org/stable/j.ctt5vkchb
Chapter 2 The Reformulation of the Philoponean Proofs in Mediaeval Jewish Thought from:
Migrating Texts and Traditions
Author(s) Hegedus Gyongyi
Abstract: This essay seeks to provide three examples of how proofs about the createdness of the world, found in the works of the Aristotelian/Neo-Platonic philosopher John Philoponus (490–570) were reformulated in early medieval Jewish thought, namely, in two works of Saadya Gaon (882–942).¹ In the vivid atmosphere of the religious debates of 10
thcentury Baghdad, it became necessary both for Muslim and Jewish thinkers to provide a system through which the statements of the Bible and of the Qur’an could be justified not by mere belief and acceptance but also by rationalistic proofs. The question of creation ex nihilo,
Chapter 5 The Migration of Ideas and Afrikaans Philosophy in South Africa from:
Migrating Texts and Traditions
Author(s) Duvenage Pieter
Abstract: The phenomenon of philosophy in the Afrikaans language is the result of social and cultural circumstances that have played themselves out for more than two centuries in South Africa. From the 19
thcentury, Afrikaans (and South African) philosophy has been influenced by British Idealism, continental thought (including phenomenology, existentialism, critical theory, hermeneutics, and post-structuralism), Anglo-American conceptual analysis, and philosophies informed by religious traditions, such as Reformational philosophy and Thomism. It is presently also no surprise that philosophers who work on postmodernism, postcolonialism, feminism, analytic philosophy and African philosophy do so by utilizing formulations of other contexts. Consequently, the following questions
Chapter 11 Process Concepts of Text, Practice, and No Self in Buddhism from:
Migrating Texts and Traditions
Author(s) Hoffman Frank J.
Abstract: Wittgenstein is said (by the editors of his
Lectures and Conversations)¹ to have noticed that the religious believer may say that a religious belief—for example, belief in the Last Judgment—is well-established. Such beliefs may be held to be so because they regulate one’s life without being the result of a process of deliberation and decision. It is a matter of adopting a certain picture of how things are. By contrast, an ordinary question about a factual matter, such as whether there is a German airplane overhead (uttered in ambiguous circumstances), is one in which there is a clear
Chapter 16 Migrating Texts: from:
Migrating Texts and Traditions
Author(s) Huang Kuan-Min
Abstract: A first observation: a migration of texts is an effect of place, and more precisely an effect ‘out of place’, an effect by which the texts’ original place is suspended or transformed. What is proper to a text or to a group of texts is put into question in this out-of-place effect called ‘migration’, but originally
Book Title: Researching Dance-Evolving Modes of Inquiry
Publisher: University of Pittsburgh Press
Author(s): Hanstein Penelope
Abstract: In
Researching Dance, an introduction to research methods in dance addressed primarily to graduate students, the editors explore dance as evolutional, defining it in view of its intrinsic participatory values, its developmental aspects, and its purposes from art to ritual, and they examine the role of theory in research. The editors have also included essays by nine dancer-scholars who examine qualitative and quantitative inquiry and delineate the most common approaches for investigating dance, raising concerns about philosophy and aesthetics, historical scholarship, movement analysis, sexual and gender identification, cultural diversity, and the resources available to students. The writers have included study questions, research exercises, and suggested readings to facilitate the book's use as a classroom text.
Link: http://www.jstor.org/stable/j.ctt5vkdz2
1 FAMILY RESEMBLANCE from:
Researching Dance
Author(s) Fraleigh Sondra Horton
Abstract: Anything (material or nonmaterial) can be the object of our awareness, attention, or questioning mind. Whenever we ask “what is this?” we enter into an inquiring frame of mind. When we research something, we formalize this intuitive process to establish a definition for qualitative discourse or quantitative testing. We define the thing we seek to know more about. Then we have a basis for communicating the findings. The results of the research will rest on our basic understanding and definition of the thing we are investigating. The activity of defining underlies all other aspects of research.
7 WITNESSING THE FROG POND from:
Researching Dance
Author(s) Fraleigh Sondra Horton
Abstract: The latter does not speak to the frog’s point of view, but rather to a matter of
human perception. Accordingly, it poses an aesthetic question. Are frog jumps delightful to humans especially on
8 THE SENSE OF THE PAST: from:
Researching Dance
Author(s) Berg Shelley C.
Abstract: In her novel,
To the Lighthouse, Virginia Woolf allows her character, Mrs. Ramsey, a flash of unusual insight and illumination; the past is shaped by the present and the present is reshaped by the past. At any given instant, we both live history and live in history. For the dance historian, struggling with questions of historiography, the relationship of past and present is doubly complex. Theories of writing about history become more problematic in light of the ephemeral nature of what theater historian Joseph Roach calls the “transcendental signified”; the act of performance.¹ Because dance history is both enacted and
Book Title: Researching Dance-Evolving Modes of Inquiry
Publisher: University of Pittsburgh Press
Author(s): Hanstein Penelope
Abstract: In
Researching Dance, an introduction to research methods in dance addressed primarily to graduate students, the editors explore dance as evolutional, defining it in view of its intrinsic participatory values, its developmental aspects, and its purposes from art to ritual, and they examine the role of theory in research. The editors have also included essays by nine dancer-scholars who examine qualitative and quantitative inquiry and delineate the most common approaches for investigating dance, raising concerns about philosophy and aesthetics, historical scholarship, movement analysis, sexual and gender identification, cultural diversity, and the resources available to students. The writers have included study questions, research exercises, and suggested readings to facilitate the book's use as a classroom text.
Link: http://www.jstor.org/stable/j.ctt5vkdz2
1 FAMILY RESEMBLANCE from:
Researching Dance
Author(s) Fraleigh Sondra Horton
Abstract: Anything (material or nonmaterial) can be the object of our awareness, attention, or questioning mind. Whenever we ask “what is this?” we enter into an inquiring frame of mind. When we research something, we formalize this intuitive process to establish a definition for qualitative discourse or quantitative testing. We define the thing we seek to know more about. Then we have a basis for communicating the findings. The results of the research will rest on our basic understanding and definition of the thing we are investigating. The activity of defining underlies all other aspects of research.
7 WITNESSING THE FROG POND from:
Researching Dance
Author(s) Fraleigh Sondra Horton
Abstract: The latter does not speak to the frog’s point of view, but rather to a matter of
human perception. Accordingly, it poses an aesthetic question. Are frog jumps delightful to humans especially on
8 THE SENSE OF THE PAST: from:
Researching Dance
Author(s) Berg Shelley C.
Abstract: In her novel,
To the Lighthouse, Virginia Woolf allows her character, Mrs. Ramsey, a flash of unusual insight and illumination; the past is shaped by the present and the present is reshaped by the past. At any given instant, we both live history and live in history. For the dance historian, struggling with questions of historiography, the relationship of past and present is doubly complex. Theories of writing about history become more problematic in light of the ephemeral nature of what theater historian Joseph Roach calls the “transcendental signified”; the act of performance.¹ Because dance history is both enacted and
1 Folk Psychology and Its Liabilities from:
Mindscapes
Author(s) Lycan William G.
Abstract: The first such issue, or rather a pre-issue, is that of what exactly is comprehended under the term of art, “folk psychology.”¹ Remarkably little attention has been given to that question. I shall list a number of distinct but actual characterizations, in ascending order of strength or tendentiousness.
3 Meanings as Conceptual Structures from:
Mindscapes
Author(s) Gärdenfors Peter
Abstract: A very general answer, that I think everybody can agree on, to the question of what a semantics is, is that it specifies a relation between linguistic expressions and the referents of the expressions. But soon afterwards, opinions diverge. There is, in particular, no agreement on what kind of entities the meanings of various words are. Some say that the referents of language are things in the world, some say they are things, but maybe not in this world, and some say they are mental constructions without any posit that these constructions coalesce with reality.
10 Connectionism, Dynamics, and the Philosophy of Mind from:
Mindscapes
Author(s) van Gelder Tim
Abstract: After connectionism burst into prominence in cognitive science in mid-1980s, one of the most popular questions among philosophers of cognitive science was: what implications does it have for the philosophy of mind? (See, e.g., Horgan and Tienson 1991; Ramsey, Stich, and Rumelhart, 1991). Ten years later, it seems that the verdict is in. If we suppose that the term
connectionismrefers to some reasonably coherent research program standing as an alternative to mainstream computational cognitive science, then connectionism hasnointeresting implications for cognitive science. This is because there is, in fact,no suchthing. There are lots of connectionist
11 Supervenience, Emergence, and Realization in the Philosophy of Mind from:
Mindscapes
Author(s) Kim Jaegwon
Abstract: How is the mental related to the physical? Answering this question is the mind-body problem. The three concepts that have often and prominently been invoked in recent discussions of the mind-body problem are those of “supervenience,” “emergence,” and “realization.” Some have claimed that mentality—in particular, consciousness and intentionality, are “emergent properties,” properties that emerge from complex configurations of physical/biological events and yet are irreducible to them. In the heyday of positivism and reductionism, emergentism used to be ridiculed as an example of unsavory pseudo-scientific doctrines, not quite as disreputable as, say, neo-vitalism, with its entelechies or
élan vital, but
Burtonology: from:
The Philosophy of Tim Burton
Author(s) Baltzer-Jaray Kimberly
Abstract: Metaphysics can be described as the branch of philosophy that deals with the nature of being, existence, and reality. Epistemology, another fundamental branch of philosophy, is intimately tied to metaphysics because it deals with the nature of knowledge: to talk about what is, one must speak of knowing what is, just as one cannot know something is without also positing that it is. The central questions of metaphysics are, What is it? and How is it? and they necessarily involve, How do I know this? or Can I know that? So when Jack Skellington repeatedly asks, “What is this?” after
Burtonology: from:
The Philosophy of Tim Burton
Author(s) Baltzer-Jaray Kimberly
Abstract: Metaphysics can be described as the branch of philosophy that deals with the nature of being, existence, and reality. Epistemology, another fundamental branch of philosophy, is intimately tied to metaphysics because it deals with the nature of knowledge: to talk about what is, one must speak of knowing what is, just as one cannot know something is without also positing that it is. The central questions of metaphysics are, What is it? and How is it? and they necessarily involve, How do I know this? or Can I know that? So when Jack Skellington repeatedly asks, “What is this?” after
3 CORRUPTION-AS-DISPOSITION: from:
Captured by Evil
Abstract: The question that arises is how this status is different from the status that accusations or convictions of crime otherwise present. For instance, if someone is labeled a ʺburglarʺ or a ʺthief,ʺ or even—quite generically—a ʺcriminalʺ or a ʺfelon,ʺ those statements clearly confer a status as well. Is there something more essential or more damning about the status that corruption confers than there is
8 CODA: from:
Captured by Evil
Abstract: The idea of the rule of law is of unquestioned importance in the liberal democratic political tradition. Indeed, it is—in some form—essential to human interaction. The idea of the rule of law is the centuries-old solution for mediating interhuman conflict over applicable moral principles and for controlling the despotism of rulers.¹ The law, as conceptualized by this idea, is an articulated set of rules, objectively enforced. The importance of the rule of law in Western jurisprudence has been expressed in ringing terms: ʺ[L]aw becomes necessary to make life in society tolerable…. Given the [contentious] nature of man, law
Captured Speech from:
The Allure of the Archives
Abstract: The judicial archives reveal a fragmented world. The majority of police interrogations consist of questions whose answers are incomplete and imprecise, quick snippets of speech and life whose connecting thread is difficult to make out.
Captured Speech from:
The Allure of the Archives
Abstract: The judicial archives reveal a fragmented world. The majority of police interrogations consist of questions whose answers are incomplete and imprecise, quick snippets of speech and life whose connecting thread is difficult to make out.
Introduction. from:
The Religion and Science Debate
Author(s) THOMSON KEITH
Abstract: Science and religion, science versus religion: the subject was argued by the ancient Greeks and scholars of the Middle Ages and the Enlightenment. In choosing this subject for its centennial occasion, the Committee for the Terry Lectures has highlighted an issue that is both ancient and modern, exquisitely complex and painfully simple. The one certainty that we share with our intellectual forebears in this matter is the need for well-considered dialogue. For both Cicero and David Hume (
Dialogues Concerning Natural Religion) a dialogue was not just a literary device but the best way to discuss “any question of philosophy …
Science and Religion: from:
The Religion and Science Debate
Author(s) PLANTINGA ALVIN
Abstract: I shall try to answer that question; more modestly,
No Contradictions Here: from:
The Religion and Science Debate
Author(s) WUTHNOW ROBERT
Abstract: In seeking perspective on recent controversies about religion and science, one can hardly do better than the wisdom provided by that bible of guidance and revelation for academics, the
New York Times. In its coverage of litigation about the teaching of intelligent design, of school board decisions about evolution, and of policy debates about stem cell research and genetic engineering, the nation’s favorite arbiter of elite opinion has documented beyond doubt that questions about the respective roles of science and religion remain of great public interest. It is this public interest—or, more precisely, the cultural role—of these controversies
Introduction from:
Symbolic Forms and Cultural Studies
Author(s) KROIS JOHN MICHAEL
Abstract: The essays in this volume examine Ernst Cassirer’s philosophy of “symbolic forms” as a theory of culture. Some address this topic in general philosophical terms, while others investigate more specific issues. In this introduction we address the question of culture in the broader contexts of theory and practice, to which Cassirer has much to offer.
4 Cassirer’s Symbolic Theory of Culture and the Historicization of Philosophy from:
Symbolic Forms and Cultural Studies
Author(s) DUPRÉ LOUIS
Abstract: Ernst Cassirer’s philosophy of culture steered philosophical thought in a new direction. In contrast to both the unmediated unity of being in traditional metaphysics and the epistemic unity of the transcendental subject in modern, critical philosophy, his theory of cultural symbols assumes the object of philosophical reflection to be irreducibly pluralist. His approach raises two fundamental questions. First, is the philosophy of symbolic forms a substitute for metaphysics or does it require a metaphysical foundation to remain consistent with its own principles? Second, how can it discuss contingent matters, such as the historical process of culture, without losing its philosophical
7 Styles of Change: from:
Symbolic Forms and Cultural Studies
Author(s) Powell Larson
Abstract: On first looking into a text by Cassirer, nearly every reader notices two things: first, the clear language, which loses none of its immediacy even when Cassirer elucidates the most complex theoretical contexts, and, second, the difficulty, despite this clarity and vividness of language, of reconstructing the argumentative process of Cassirer’s thought.¹ Cassirer’s texts blend the objects represented with the author’s own position or thesis in each work. This individual, if not idiosyncratic type of argumentation often has the effect of making the place and voice of the author seem to disappear behind the problem in question. It is thus
9 From Culture to Politics: from:
Symbolic Forms and Cultural Studies
Author(s) RUDOLPH ENNO
Abstract: Cassirer did not write an ethics, and there are interpreters of his work who consider this a deficiency. This criticism reminds me of a question an interlocutor whose name we don’t know is supposed to have directed to Martin Heidegger: “When will you write ethics?” Heidegger tells us about this event in his famous “Letter on Humanism,” which he wrote to Jean Beaufret in 1946.¹ In the wake of “destroying” the traditional understanding of humanism he raises this question after a revealing reference to a pre-Socratic philosopher, Heraclitus, and provides the following answer: ethics derives from the Greek “ethos” which
Introduction from:
Symbolic Forms and Cultural Studies
Author(s) KROIS JOHN MICHAEL
Abstract: The essays in this volume examine Ernst Cassirer’s philosophy of “symbolic forms” as a theory of culture. Some address this topic in general philosophical terms, while others investigate more specific issues. In this introduction we address the question of culture in the broader contexts of theory and practice, to which Cassirer has much to offer.
4 Cassirer’s Symbolic Theory of Culture and the Historicization of Philosophy from:
Symbolic Forms and Cultural Studies
Author(s) DUPRÉ LOUIS
Abstract: Ernst Cassirer’s philosophy of culture steered philosophical thought in a new direction. In contrast to both the unmediated unity of being in traditional metaphysics and the epistemic unity of the transcendental subject in modern, critical philosophy, his theory of cultural symbols assumes the object of philosophical reflection to be irreducibly pluralist. His approach raises two fundamental questions. First, is the philosophy of symbolic forms a substitute for metaphysics or does it require a metaphysical foundation to remain consistent with its own principles? Second, how can it discuss contingent matters, such as the historical process of culture, without losing its philosophical
7 Styles of Change: from:
Symbolic Forms and Cultural Studies
Author(s) Powell Larson
Abstract: On first looking into a text by Cassirer, nearly every reader notices two things: first, the clear language, which loses none of its immediacy even when Cassirer elucidates the most complex theoretical contexts, and, second, the difficulty, despite this clarity and vividness of language, of reconstructing the argumentative process of Cassirer’s thought.¹ Cassirer’s texts blend the objects represented with the author’s own position or thesis in each work. This individual, if not idiosyncratic type of argumentation often has the effect of making the place and voice of the author seem to disappear behind the problem in question. It is thus
9 From Culture to Politics: from:
Symbolic Forms and Cultural Studies
Author(s) RUDOLPH ENNO
Abstract: Cassirer did not write an ethics, and there are interpreters of his work who consider this a deficiency. This criticism reminds me of a question an interlocutor whose name we don’t know is supposed to have directed to Martin Heidegger: “When will you write ethics?” Heidegger tells us about this event in his famous “Letter on Humanism,” which he wrote to Jean Beaufret in 1946.¹ In the wake of “destroying” the traditional understanding of humanism he raises this question after a revealing reference to a pre-Socratic philosopher, Heraclitus, and provides the following answer: ethics derives from the Greek “ethos” which
CHAPTER 3 Media Aesthetics from:
Preserving and Exhibiting Media Art
Author(s) Marchiori Dario
Abstract: Aesthetics as a philosophical discipline arose in the middle of the 18th century, when art came to be defined as an autonomous field of rules, social practices, and institutions (like museums). For that historical reason, aesthetics is not just “art theory,” as it articulates both more general and more particular issues, for instance: perception through the senses, the definition of beauty, judgment of taste, the truth content of an artwork and its relationship to (physical, psychological, economic etc.) reality, the questions of originality and newness; eventually, the definition and the very possibility of “art” itself, which becomes a serious matter
CHAPTER 8 Theories, Techniques, Decision-making Models: from:
Preserving and Exhibiting Media Art
Abstract: The operating practices of preservation and restoration raise complex questions of a methodological and theoretical nature. However, there are basically three questions that we must answer in order to work correctly: a) What is the identity of the material that we are analyzing? b) What are its conditions? c) How can we look after it? The first two questions are of a diagnostic nature, whilst the last one concerns the issues of prognosis.
INTRODUCTION from:
Preserving and Exhibiting Media Art
Author(s) Le Maître Barbara
Abstract: This fourth part of this book, which focuses on what is generally referred to as “exhibition strategies,” is structured in two parts. First, the ten contributions that make up chapter 9 explore the diversity of setups or principles of exhibition relating to film images that left behind their original cinematographic context (and its regime of projection in a theater with the lights off) to move towards museum spaces; or to works which come from the large and difficult to define category that is sometimes called media art or even time-based art. Second, Sarah Cook asks and discusses a fundamental question
CHAPTER 9 Exhibition Strategies from:
Preserving and Exhibiting Media Art
Abstract: Titled
Exhibition Strategies, this chapter is structured as a dialogue between, on the one hand, a reasoned panorama of the contemporary presence of film in museums and galleries and, on the other hand, a series of shorter approaches concentrating on visual objects, more specific phenomena and issues. The latter aims to put into perspective the questions raised in the panorama, which necessarily reach beyond the sole medium of film to affect the vast territory of media art.
Book Title: Contemporary Culture-New Directions in Art and Humanities Research
Publisher: Amsterdam University Press
Author(s): Zijlmans Kitty
Abstract: Are the humanities still relevant in the twenty-first century? In the context of pervasive economic liberalism and shrinking budgets, the importance of humanities research for society is increasingly put into question. This volume claims that the humanities do indeed matter by offering empirically grounded critical reflections on contemporary cultural practices, thereby opening up new ways of understanding social life and new directions in humanities scholarship. The contributors argue that the humanities can regain their relevance for society, pose new questions and provide fresh answers, while maintaining their core values: critical reflection, historical consciousness and analytical distance.
Link: http://www.jstor.org/stable/j.ctt6wp6n0
Introduction from:
Contemporary Culture
Author(s) Thissen Judith
Abstract: Are the humanities still relevant in the twenty-first century? In the context of pervasive economic liberalism and shrinking budgets due to a deep and prolonged recession, the exigency of humanities research for society is increasingly put into question, even within academia. Why should governments finance research that does not generate computable and marketable results? Are the immediate costs worth the alleged long-term social benefits? Similar arguments are also made about the arts and culture more generally – one of the main fields of inquiry in humanities scholarship, past and present. With
Contemporary Culture: New Directions in Arts and Humanities Research,
Chapter Eleven The Case of ccMixter: from:
Contemporary Culture
Author(s) Jansen Bas
Abstract: The opening decade of the new millennium, especially the later part, saw a surge of enthusiasm for new digital technologies and the ways in which these enable formerly passive consumers to activate themselves and engage creatively with the culture surrounding them. Music technologies played a substantial role in this phenomenon. Nowadays, any enthusiast can home-record. Sampling and manipulating pre-existing music have become much simpler. Likewise, the distribution of music is no longer difficult and expensive. It is easy and costs next to nothing. As a consequence of these developments, the question how pop music production works no longer has a
Chapter Twelve On the Need for Cooperation between Art and Science from:
Contemporary Culture
Author(s) Zwijnenberg Robert
Abstract: Over the last two decades there has been an increasing tendency for artists to seek partnerships with academics and vice versa.¹ Exchange projects like artist-in-residency programmes at universities have become common practice and there are many organizations that initiate and actively promote collaboration between artists and academics.² To stimulate theoretical reflection on this development, the Netherlands Organisation for Scientific Research (NWO) launched in 2006 the CO-OPs programme. CO-OPs focused on the processes of knowledge production that take place when artists and academics work together on a common research question. On the one hand, it aimed at the formation of new
TRANSIT II Laïcité and assimilation in the Third Republic and today from:
Secularism, Assimilation and the Crisis of Multiculturalism
Abstract: All questioning of the universalism of the national/social, (post)colonial and heterosexist State, automatically incurs the accusation of
communautarisme… And yet, if there is communitarianism, wouldn’t it rather be
CHAPTER 8 The highly precarious structure of assimilation from:
Secularism, Assimilation and the Crisis of Multiculturalism
Abstract: The previous two chapters have argued that a critique of
laïcitéinvites a critique of the underlying concept of secularisation, and of the ways in which this is related to lingering traces of modernist concepts of the subject, of citizenship, and of modernity. I raised critical questions about the expectation that the conceptual separation of religion from visible, plural, polysemic cultural practices that are suffused with habit, custom,ethos, and, in addition, withothersand power, will prove capable of contributing much to stability, fairness or democracy in multicultural societies. Moreover, I argued that the paradoxes of assimilation as they
CHAPTER 9 Concluding remarks from:
Secularism, Assimilation and the Crisis of Multiculturalism
Abstract: In this concluding chapter, I bring together four issues that seem essential in looking back on this study. Firstly, I reflect on some uses and abuses of referring today to the memory of Jewish assimilation in 19th-century France. Secondly, I specify lessons that can be learned from reading Marcel Proust’s
In Search of Lost Timein the context of today’s questions surrounding the position of ethnic and religious minorities in Europe. Thirdly, I briefly summarise why I problematise the secularism-religion framework instead of trying to define a ‘better’laïcité. Fourthly, I address the question of what alternatives could be developed,
Introduction from:
A New Republic of Letters
Abstract: Here is surely a truth now universally acknowledged: that the whole of our cultural inheritance has to be recurated and reedited in digital forms and institutional structures. But as the technology of cultural memory shifts from bibliographical to digital machines, a difficult question arises: what do we do with the books? This is a problem for society at large and many people are working at it, none more assiduously than certain expert persons, often technicians. Highly skilled and motivated as they are, book history and the complex machineries of books fall outside their professional expertise. Humanist scholars, the long-recognized monitors
1 Why Textual Scholarship Matters from:
A New Republic of Letters
Abstract: Why does textual scholarship matter? Most students of literature and culture who worked in the twentieth century would have thought that a highly specialized question, and many still do. But a hundred years ago the question would hardly have been posed at all. Until the early decades of the twentieth century what we now call literary and cultural studies was called philology, and all its interpretive procedures were clearly understood to be grounded in textual scholarship. But twentieth-century textual studies shifted their center from philology to hermeneutics, that subset of philological inquiry focused on the specifically literary interpretation of culture.
7 CONCLUSION: FLIPPANCY from:
Seven Modes of Uncertainty
Abstract: The present moment is an ideal vantage point from which to examine the belatedness of literary uncertainty. As techniques for uncertainty have become widely available to writers and rapidly recognizable to readers, we have to wonder: has the pathos of literary uncertainty come to eclipse the ethos afforded by it? I pursue this question through Jonathan Safran Foer’s 2005
Extremely Loud & Incredibly Close,a novel that manipulates techniques for uncertainty with which readers are deeply familiar.¹ Rather than unsettling our values, this novel’s flashy moves conduce to a set of clichéd ideas about uncertainty while stirring a generic, sentimental
7 CONCLUSION: FLIPPANCY from:
Seven Modes of Uncertainty
Abstract: The present moment is an ideal vantage point from which to examine the belatedness of literary uncertainty. As techniques for uncertainty have become widely available to writers and rapidly recognizable to readers, we have to wonder: has the pathos of literary uncertainty come to eclipse the ethos afforded by it? I pursue this question through Jonathan Safran Foer’s 2005
Extremely Loud & Incredibly Close,a novel that manipulates techniques for uncertainty with which readers are deeply familiar.¹ Rather than unsettling our values, this novel’s flashy moves conduce to a set of clichéd ideas about uncertainty while stirring a generic, sentimental
Introduction from:
The Economics of Creativity
Abstract: Labor is a familiar subject for study in the social sciences. The literature is replete with studies of occupations, careers, labor markets, contractual relations in employment, unemployment, the relations between training and professionalization, and various aspects of remuneration, including its distribution, its relation to investments in training, and its evolution in individuals’ careers. When the labor in question is artistic, however, such analysis is somewhat harder to find. This no doubt reflects the unusual nature of artistic labor.
Introduction from:
The Economics of Creativity
Abstract: Labor is a familiar subject for study in the social sciences. The literature is replete with studies of occupations, careers, labor markets, contractual relations in employment, unemployment, the relations between training and professionalization, and various aspects of remuneration, including its distribution, its relation to investments in training, and its evolution in individuals’ careers. When the labor in question is artistic, however, such analysis is somewhat harder to find. This no doubt reflects the unusual nature of artistic labor.
No Resemblance from:
Metaphor
Abstract: Mrs. Riordan’s Protestant neighbors were justified in asking, of the Litany of the Blessed Virgin, “How could a woman be a tower of ivory or a house of gold,” but they were wrong to assume that the question was decisive.¹ They had read too many nineteenth-century realist novels. Empson’s understanding of language was more generous. Commenting on two lines from Arthur Waley’s Chinese translations—
No Resemblance from:
Metaphor
Abstract: Mrs. Riordan’s Protestant neighbors were justified in asking, of the Litany of the Blessed Virgin, “How could a woman be a tower of ivory or a house of gold,” but they were wrong to assume that the question was decisive.¹ They had read too many nineteenth-century realist novels. Empson’s understanding of language was more generous. Commenting on two lines from Arthur Waley’s Chinese translations—
No Resemblance from:
Metaphor
Abstract: Mrs. Riordan’s Protestant neighbors were justified in asking, of the Litany of the Blessed Virgin, “How could a woman be a tower of ivory or a house of gold,” but they were wrong to assume that the question was decisive.¹ They had read too many nineteenth-century realist novels. Empson’s understanding of language was more generous. Commenting on two lines from Arthur Waley’s Chinese translations—
Chapter Two Decorative Science, Pedants, and Spanish Realism from:
Signs of Science
Abstract: In the literary mind, science can either work alongside the Muses or attempt to replace them. As the previous chapter shows, the realists relegated discussions of the most radical scientific theory of the nineteenth century—organic evolution—to the periphery of their texts. Despite their hesitancy on that particular subject, they nevertheless grappled with many questions about the place of modem science in society. The realists’ most important discoveries—as evidenced by their increased skepticism toward positivism—incorporate two different perspectives on scientific discourse. Friedrich Nietzsche argued that the “real world” studied by scientists was pitifully bleak and bereft of
Chapter Six “Muy Siglo XX”: from:
Signs of Science
Abstract: From the later Unamuno’s perspective, science holds a position of primacy in European culture, a fact that permanently distances Spain from Europe. The “tragic feeling of life” results from the most difficult question ever to face philosophy: how to justify its pursuit of reason as a worthy facet of a life well lived. For Unamuno, reason alone can provide only intellectual, not emotive or spiritual, fulfillment: “el más trágico problema de la filosofía es el de conciliar las necesidades intelectuales con las necesidades afectivas y con las volitivas”
(Del sentimiento trdgico119). Not only does reality present more facets than
Chapter Three The Chinese Garden and the Concept of the Vision of Jing from:
A Jesuit Garden in Beijing and Early Modern Chinese Culture
Abstract: The vision of Round Brightness, with its cosmological and ethical meanings, was embodied by the multiple scenes of the Yuanming Yuan. The brightness not only diffused along the route of the Forty Scenes (Sishi jing) but also was composed by each scene. One of the principal questions is this: Is the transcendental Round Brightness essentially related to the physical scenes in this garden? To answer the question, a historical analysis of the concept of
jingis necessary. Through focusing on multiple scenes in this garden, we can retrieve the vision of Round Brightness. The meaning ofjingas the unity
The Domestication of a Radical Jew: from:
Maven in Blue Jeans
Author(s) Bartchy S. Scott
Abstract: The eminent Harvard sociologist Orlando Patterson observes in his 1991 prize-winning book titled
Freedom in the Making of Western Culture: “Paul [of Tarsus] is the greatest figure in the history of Western religious and social thought, not only because he was the first to pose” the most profound questions about freedom, “but because the answers he gave have determined all subsequent reflections on them.”¹ This strong claim is open to discussion, of course. But even if regarded as only partially correct, such an evaluation has created serious perplexity among many historians and culture analysts, who in their research have repeatedly
Floating Letters from:
Maven in Blue Jeans
Author(s) Gruber Mayer I.
Abstract: The commentary of Tosafot ad loc concerning the question “What do you see?” implies that the phenomenon of “floating letters” was interpreted by the Tosafists as what we would call a “miracle,” that is, “an event that appears unexplainable by the laws of nature and so is
What Have We Learned from the Holocaust? from:
Maven in Blue Jeans
Author(s) Roth John K.
Abstract: There could be many questions with the form “What have we learned from … ?” The “blank” could be filled in by references to fields of inquiry, such as science or economics, or to events, such as some recent election or the Iraq War. The
Disraeli’s Boomerang Efforts to Combat Antisemitism: from:
Maven in Blue Jeans
Author(s) Schweitzer Frederick M.
Abstract: Throughout his life Benjamin Disraeli (1804–81) was scorned as a Jew: “the Jew scamp,” “that damned bumptious Jew boy,” “the wandering Jew, with the brand of Cane [
sic] upon him,” and was subjected to bigoted attacks such as Sidney Herbert’s provoking a roar of laughter in the House of Commons by questioning Disraeli in solemn mockery, how anyone could adopt “a faith the profession of which must begin with a surgical operation!”¹ Disraeli often lamented, “Ah, it is not my Government they [the people of England] dislike: I tell you it is me they dislike,” that he had been
Chapter Two Montserrat Roig: from:
Genre Fusion
Abstract: Catalan photographer Francesc Boix’s filmed deposition at the Nuremberg Trials, in January 1946, illustrates the power of testimony. An unseen interlocutor asks Boix in French, “Does the witness recognize among the defendants anyone who visited the camp of Mauthausen?” Boix looks to his right, rises from the witness stand, and points across the room, responding to the question with one word: “Speer.” He proceeds to describe how at Mauthausen he developed photographs of Albert Speer, Hitler’s chief architect during World War II, and thus could vouch for Speer’s presence at the Austrian work camp in 1943 (“Trial Testimony against Albert
Chapter Two Montserrat Roig: from:
Genre Fusion
Abstract: Catalan photographer Francesc Boix’s filmed deposition at the Nuremberg Trials, in January 1946, illustrates the power of testimony. An unseen interlocutor asks Boix in French, “Does the witness recognize among the defendants anyone who visited the camp of Mauthausen?” Boix looks to his right, rises from the witness stand, and points across the room, responding to the question with one word: “Speer.” He proceeds to describe how at Mauthausen he developed photographs of Albert Speer, Hitler’s chief architect during World War II, and thus could vouch for Speer’s presence at the Austrian work camp in 1943 (“Trial Testimony against Albert
Chapter Two Montserrat Roig: from:
Genre Fusion
Abstract: Catalan photographer Francesc Boix’s filmed deposition at the Nuremberg Trials, in January 1946, illustrates the power of testimony. An unseen interlocutor asks Boix in French, “Does the witness recognize among the defendants anyone who visited the camp of Mauthausen?” Boix looks to his right, rises from the witness stand, and points across the room, responding to the question with one word: “Speer.” He proceeds to describe how at Mauthausen he developed photographs of Albert Speer, Hitler’s chief architect during World War II, and thus could vouch for Speer’s presence at the Austrian work camp in 1943 (“Trial Testimony against Albert
3 The Amazing Mr. Jesus from:
The Jewish Jesus
Author(s) Moore James F.
Abstract: I was initially surprised by the focus of this volume, not that it was unimportant but that it was a subject treated so thoroughly already. In addition, there is the question about what is gained by thinking about a Jewish Jesus or about the Jewish context for understanding Jesus. Much of what can be said is likely to lead us where others have already gone and treated much more thoroughly. That is, we would find that Jesus is rather unremarkable in many ways. He was not especially distinctive in his teaching as best as we can tell. Thus, a Jewish
6 Avon Gilyon (Document of Sin, b. Shabb. 116a) or Euvanggeleon (Good News) from:
The Jewish Jesus
Author(s) Basser Herbert W.
Abstract: The questions I want to explore are complex. 1) Was Jesus a good Jewish boy with some constructive critiques of the status quo—so that today he would be just another blogger in the ilk of
vosizneias.com?Was he executed by Rome for his anti-Rome sentiments? In short he was not anything like a “Christian”? Or, 2) was he a rebel trying to destroy the foundations of old Jewish life so he could begin a new sect of righteousness?
8 What Was at Stake in the Parting of the Ways between Judaism and Christianity? from:
The Jewish Jesus
Author(s) Rubenstein Richard L.
Abstract: In this chapter, I will explore the question of what was at stake culturally, religiously, and psychologically in the parting of the ways between Judaism and early Christianity. Since the issues involved are multifaceted, I have chosen to focus primarily on religious sacrifice. I believe that this issue exhibits simultaneously elements of both continuity and discontinuity between the two traditions.
16 Before Whom Do We Stand? from:
The Jewish Jesus
Author(s) Knight Henry F.
Abstract: Before whom do we stand?¹ After the Holocaust that question, echoing the instructions of Rabbi Eliezer to his disciples, that they know the One before whom they stand when they pray, calls Jews and Christians to reexamine their understandings of each other and of their own grounding traditions. In the reflections that follow, I explore this question, particularly as it is refracted through artist Samuel Bak’s iconic image of the Warsaw Ghetto Boy² and Elie Wiesel’s character, Michael, from
Town Beyond the Wall.Bak has captured with his brush the image of his murdered friend’s face and, in multiple renderings,
18 Can We Talk? from:
The Jewish Jesus
Author(s) Jacobs Steven Leonard
Abstract: In my previous career as a full-time congregational rabbi and part-time academic (what I now tell my students was my “second incarnation,” my first being that of a high school teacher of English literature), I used to have any number of church groups (men’s clubs, ladies guilds, youth groups, etc.) visit and sit in our sanctuary during an afternoon or early evening for an “Everything you always wanted to know about Judaism but never got around to asking” talk, with plenty of time left for questions and answers, and sometimes the Q & A lasting more than the original presentation.
CHAPTER TWO Nietzsche’s Writing and How to Read Nietzsche from:
Reinterpreting Modern Culture
Abstract: There is only one way to learn about an author, and that is to read his or her writings. The question, however, is
howto read them. It would be wrong to think that there is only one way of reading and that everyone who is able to read is likewise able to read any author. Writers wish to be read in the proper way, that is, in a manner appropriate to the way they wrote, especially in proportion to the extent to which their writing style originated in and was necessary for the content of their writing. One cannot
CHAPTER THREE “Epistemology” and “Metaphysics” in Quotation Marks from:
Reinterpreting Modern Culture
Abstract: The following three chapters will successively be devoted to knowledge and reality, morality and politics, and God and religion—three of the four main domains of culture we distinguished. The fourth domain, art, will appear at the end of each of these chapters. Each chapter is construed along the same lines: it first presents Nietzsche’s critique of the domain in question and then addresses Nietzsche’s own position, presuppositions, and aims. In other words, each chapter proceeds from a presentation of the negative part of his thinking to an attempt to discover its positive part.
Chapter Four Writing from:
On the Cultures of Exile,Translation and Writing
Abstract: Writing simultaneously celebrates and questions the metaphysical foundations of Western thought. It asserts the tangibility of the subject that performs the act of writing but it also exposes the limitations of this very subjectivity. When we talk about writing we speak of a corporality mediated through ideas and inscribed in language. We do not see the author who writes, we only hear and listen to the language resonating on the page. The concrete meeting we experience as readers is with the author's language. It is indeed instructive that recent critical trends in literary study—in particular in the study of
Chapter Four Writing from:
On the Cultures of Exile,Translation and Writing
Abstract: Writing simultaneously celebrates and questions the metaphysical foundations of Western thought. It asserts the tangibility of the subject that performs the act of writing but it also exposes the limitations of this very subjectivity. When we talk about writing we speak of a corporality mediated through ideas and inscribed in language. We do not see the author who writes, we only hear and listen to the language resonating on the page. The concrete meeting we experience as readers is with the author's language. It is indeed instructive that recent critical trends in literary study—in particular in the study of
Excerpts from "Germenevtika i ee problemy" ("Hermeneutics and Its Problems") from:
Gustav Shpet's Contribution to Philosophy and Cutlural Theory
Author(s) Kline George L.
Abstract: St. Augustine in his
De doctrina christiana(397 A.D.) andDe Magistro(389 A.D.) provides us with a kind of textbook of Biblical hermeneutics, organized like a textbook of rhetoric,¹ and although, as befits a textbook, there are no analyses or justifications, but only what might be called results, nevertheless it can be seen from Augustine's divisions and definitions that he saw clearly and thought through a significant number of questions connected with the problems of sign, meaning, sense, understanding, and interpretation. But the same strong interest in the practical role of interpretation which hindered the Alexandrians also prevented Augustine
The Holocaust as a Paradigm for Ethical Thinking and Representation from:
Comparative Central European Holocaust Studies
Author(s) Kisantal Tamás
Abstract: Representations of the Holocaust in literature raise some problems that do not emerge when dealing with other historical events—at least not so obviously. On the one hand, we are faced with problems of methods and the cultural consequences of historical representation; on the other hand, there are questions related to certain claims made by scholars of contemporary philosophy of history, asserting the relative character of historical representation. According to this relativist perspective—expressed most clearly in Hayden White's "metahistory"—any kind of historical narrative is legitimate, or more precisely, there is no external viewpoint from which any of these
On the Translation of Kertész's Sorstalanság (Fatelessness) into Serbian from:
Comparative Central European Holocaust Studies
Author(s) Čudić Marko
Abstract: The work of Imre Kertész belongs to those texts whose emerging readership and reception faces the question: what are the possibilities and chances of translating such complex prose fiction from Hungarian into other languages? In this paper, I focus on Kertész's novel
Sorstalanság(Fatelessness) and its translation into Serbian by Aleksandar Tišma. My analysis is based on the questions about the linguistic and poetic aspects of the novel that can be transferred into a foreign language and those that can be transferred only to the detriment of the original text. In the summer of 2003, György Vári organized a round
Polyphony in Kertész's Kaddish for an Unborn Child (Kaddish a meg nem született gyermekért) from:
Comparative Central European Holocaust Studies
Author(s) Chen Julianna Horváth
Abstract: Imre Kertész's
Kaddish a meg nem született gyermekért(Kaddish for an Unborn Child) is structured as one long monologue on a theme expressed in the book's title and provoked by the seemingly innocent question as to whether the protagonist of the text had children. The answer of the protagonist of the fictional text—a resolute no, also the first word of the novel—is not only a statement of fact but also its transfiguration into an existential decision. In addition to the major theme of this "no"—the "no" of the unborn and unwanted child—Kertész develops a number of
The Holocaust as a Paradigm for Ethical Thinking and Representation from:
Comparative Central European Holocaust Studies
Author(s) Kisantal Tamás
Abstract: Representations of the Holocaust in literature raise some problems that do not emerge when dealing with other historical events—at least not so obviously. On the one hand, we are faced with problems of methods and the cultural consequences of historical representation; on the other hand, there are questions related to certain claims made by scholars of contemporary philosophy of history, asserting the relative character of historical representation. According to this relativist perspective—expressed most clearly in Hayden White's "metahistory"—any kind of historical narrative is legitimate, or more precisely, there is no external viewpoint from which any of these
On the Translation of Kertész's Sorstalanság (Fatelessness) into Serbian from:
Comparative Central European Holocaust Studies
Author(s) Čudić Marko
Abstract: The work of Imre Kertész belongs to those texts whose emerging readership and reception faces the question: what are the possibilities and chances of translating such complex prose fiction from Hungarian into other languages? In this paper, I focus on Kertész's novel
Sorstalanság(Fatelessness) and its translation into Serbian by Aleksandar Tišma. My analysis is based on the questions about the linguistic and poetic aspects of the novel that can be transferred into a foreign language and those that can be transferred only to the detriment of the original text. In the summer of 2003, György Vári organized a round
Polyphony in Kertész's Kaddish for an Unborn Child (Kaddish a meg nem született gyermekért) from:
Comparative Central European Holocaust Studies
Author(s) Chen Julianna Horváth
Abstract: Imre Kertész's
Kaddish a meg nem született gyermekért(Kaddish for an Unborn Child) is structured as one long monologue on a theme expressed in the book's title and provoked by the seemingly innocent question as to whether the protagonist of the text had children. The answer of the protagonist of the fictional text—a resolute no, also the first word of the novel—is not only a statement of fact but also its transfiguration into an existential decision. In addition to the major theme of this "no"—the "no" of the unborn and unwanted child—Kertész develops a number of
Chapter 1 Postcolonial Conflict Resolution from:
Mediating Across Difference
Author(s) Bleiker Roland
Abstract: The argument for drawing upon non-Western cultural traditions of conflict resolution can be made in direct terms. Local traditions of conflict resolution have been neglected because prevailing ways of dealing with conflict are typically focused through Western approaches to conflict resolution. There is a clear need, then, particularly in the context of conflict resolution and peacebuilding efforts of recent decades, to expand our approaches through engagement with local processes and sources of insight. If one recognises this predicament, then a number of important questions immediately arise: Why have local traditions been neglected? Why should we draw on these traditions rather
Chapter 4 Conflict Murri Way: from:
Mediating Across Difference
Author(s) Walker Polly O.
Abstract: Aboriginal Australian people have had many millennia to reflect upon fundamental human questions: How do we live together without killing each other off? How do we live without substantially damaging the environment? Why do we live? And how do we find answers to these questions in a way that does not make people feel alienated, lonely, or murderous?¹ The answers to these questions manifest in Aboriginal Australia not so much in prescribed conflict resolution processes but in nuanced and sophisticated social and political governance systems for managing human relations. What might the resulting cultures and social and political systems of
Chapter 6 Māori Dispute Resolution: from:
Mediating Across Difference
Author(s) Jones Carwyn
Abstract: One of the key questions debated in Aotearoa/New Zealand today is how well the Crown has met its obligations under the terms of the Treaty of Waitangi. The treaty requires the Crown to protect Māori interests, including land, natural resources, and cultural interests such as the Māori language. As a result of mounting Māori activism and protest in relation to these issues, a commission of inquiry, the Waitangi Tribunal, was established in 1975 to hear Māori claims. The tribunal, an independent body made up of judges, historians, Māori elders, and other experts, makes recommendations to the government. A separate arm
Overview from:
Japanese Philosophy
Abstract: Of the three streams of ethico-religious culture shaping Japanese philosophy over the past fourteen centuries—Shinto, Confucianism, and Buddhism—Buddhism has been the most influential in shaping how the Japanese have thought about the most difficult and universal questions of human existence. This is partly because of the harmonious relationship among the three systems during the ancient and medieval periods. At that time, Japan’s Shinto-related
kamiworship addressed such practical issues as protection and fertility while Confucianism formed the basis of ethics, political theory, and education, with little debate aboutwhichform of Confucianism should be normative. By contrast, during
Kiyozawa Manshi 清沢満之 (1863–1903) from:
Japanese Philosophy
Author(s) Manshi Kiyozawa
Abstract: Kiyozawa Manshi, who lived and wrote in the last decades of the nineteenth century, left an impression on generations of philosophers after him, including Nishida Kitarō*. As one of the first generation studying western philosophy at Tokyo University, he published on questions and thinkers at the core of philosophy, writing at a time when the Japanese philosophical vocabulary had not yet been settled. At the same time he was a devoted practitioner of ⌜Pure Land⌝ Buddhism, and cut short his graduate studies in philosophy to work for the Ōtani branch of the ⌜Shin⌝ sect, which entrusted him with setting up
Yamazaki Ansai 山崎闇斎 (1618–1682) from:
Japanese Philosophy
Author(s) Ansai Yamazaki
Abstract: Yamazaki Ansai was both the most faithful and virtually unquestioning exponent of Zhu Xi’s neo-Confucian philosophy in Tokugawa Japan as well as a later pioneer of a syncretistic religious-philosophical system affirming the fundamental unity of neo-Confucianism and Shinto. Compared to the perfection of Zhu Xi’s work, other forms of neo-Confucianism seemed to him incomplete, shallow, or distorted. These criticisms, reiterated by his disciples, carried over to thinkers like Hayashi Razan* who drew on authors critical of Zhu Xi.
Overview from:
Japanese Philosophy
Abstract: Because of the important place it is recognized to have in the intellectual history of Japan, the Kyoto School has been extracted from the rest of twentieth-century philosophy for special treatment. Nishida Kitarō* and the circle of thinkers he inspired at the University of Kyoto are often considered Japan’s first original philosophers in the modern sense of the term, and have become known as a bridge between East and West. While their originality and their faithfulness to disparate traditions remain matters of dispute, their impact on philosophical discussions within Japan and outside the country is unquestioned. Kyoto School thought most
Kōyama Iwao 高山岩男 (1905–1993) from:
Japanese Philosophy
Author(s) Iwao Kōyama
Abstract: Kōyama Iwao’s broad interests in philosophy—ranging from history, society, and politics to logic, education, and ethics—reflect his education at Kyoto University, where he studied under such illustrious figures as Nishida Kitarō,* Tanabe Hajime*, Watsuji Tetsurō*, and Hatano Seiichi*. Unlike many in the Kyoto School tradition, Iwao wrote in a clear and elegant prose, making his writings accessible to those not familiar with the unusual jargon of his colleagues. Like many of his generation, he was concerned with the question of “overcoming modernity,” a concern than remained with him for over sixty years, from his first book on Nishida
Ōmori Shōzō 大森荘蔵 (1921–1997 ) from:
Japanese Philosophy
Author(s) Shōzō Ōmori
Abstract: Ōmori Shōzō graduated from Tokyo Imperial University in 1944 with a degree in physics, but in order to grasp theoretical issues related to science, he gradually became interested in philosophy. After the war, in 1949, he received a degree in philosophy from Tokyo University. Initially he studied phenomenology, but he was unsatisfied with this and went to the United States to study Wittgenstein and Anglo-American analytical philosophy of language. In 1966, he became a professor of philosophy at Tokyo University. Throughout his philosophical career, Ōmori focused on questioning conventional views of science and metaphysics, which he considered so focused on
Overview from:
Japanese Philosophy
Abstract: Ever since Socrates accepted the Delphic oracle’s challenge to “know thyself,” the issue of personal identity has been part of the western philosophical repertoire. That issue typically broke down into two fundamental questions. The first was one of individual identity: who am I? The second was one of universal identity: what characterizes our humanity? Only in recent history has the West added questions of cultural, linguistic, and ethnic identity: for example, what does it mean to be French Canadian? Three circumstances have supported this rather new enterprise. The first is the rise of the social sciences, especially cultural anthropology, sociology,
Overview from:
Japanese Philosophy
Abstract: The question of whether there is such a thing as samurai philosophy, and if so, what it might consist of, is one of the more complex issues in Japanese intellectual history. This is primarily due to developments that occurred during the late nineteenth and early twentieth centuries, and which are still inextricably linked to current discussions of the question. From the 1890s onward, a romanticized image of the samurai emerged, motivated by cultural and political currents at the time. The major lasting effect of this idealization was the idea that “warrior thought” represented an independent and relatively homogeneous intellectual tradition
Hiratsuka Raichō 平塚らいてう (1886–1971) from:
Japanese Philosophy
Author(s) Raichō Hiratsuka
Abstract: Hiratsuka Raichō (née Hiratsuka Haru) is Japan’s most celebrated feminist activist of modern times. She began her public career in 1911 with the organization of Seitō (The Bluestocking Society), a literary movement that announced the birth of the women’s liberation movement in Japan. A fierce individualism coupled with the self-effacing practice of Zen meditation combined to sustain her engagement in women’s questions throughout her adult life. During the first decade of the twentieth century, she stood up for women’s right to genuine romantic love. She herself fell in love with Okumura Hiroshi, a painter five years her junior, and, in
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Book Title: On Diary- Publisher: University of Hawaii Press
Author(s): DURNIN KATHERINE
Abstract: On Diary is the second collection in English of the groundbreaking and profoundly influential work of one of the best-known and provocative theorists of autobiography and diary. Ranging from the diary’s historical origins to its pervasive presence on the Internet, from the spiritual journey of the sixteenth century to the diary of Anne Frank, and from the materials and methods of diary writing to the question of how diaries end, these essays display Philippe Lejeune’s expertise, eloquence, passion, and humor as a commentator on the functions, practices, and significance of keeping or reading a diary. Lejeune is a leading European critic and theorist of diary and autobiography. His landmark essay, "The Autobiographical Pact," has shaped life writing studies for more than thirty years, and his many books and essays have repeatedly opened up new vistas for scholarship. As Michael Riffaterre notes, "Lejeune’s work on autobiography is the most original, powerful, effective approach to a difficult subject. . . . His style is very personal, lively. It grabs the reader as scholarship rarely does. Lejeune’s erudition and methodology are impeccable." Two substantial introductory essays by Jeremy Popkin and Julie Rak place Lejeune’s work within its critical and theoretical traditions and comment on his central importance within the fields of life writing, literary genetic studies, and cultural studies.
Link: http://www.jstor.org/stable/j.ctt6wqmvp
THE CONTINUOUS AND THE DISCONTINUOUS from:
On Diary
Abstract: “The continuous and the discontinuous”: I am going to focus my thoughts on the personal diary, and goodness knows, I feel as intimidated as when I was a teenager assigned an exam question with just fifteen minutes to produce something presentable. Zeno comes to my rescue first, with his famous paradox on dividing spatial movement ad infinitum to show that Achilles will never catch up with the tortoise—as though movement could be discontinuous!—and then Bergson’s refutation of it, and Valéry’s meditation on it in a well-known poem, “The Graveyard by the Sea,” or rather in one verse where
HOW DO DIARIES END? from:
On Diary
Abstract: The question occurred to me in 1997 as I was preparing an exhibit called
Un Journal à soi[A diary of one’s own], created by the Association pour l’Autobiographie at the Lyon public library (Lejeune and Bogaert). My approach was didactic: I wanted to construct a story where the spectator would follow the different phases in the life of a diary, just as in the good old days, in primary school, they used to show us the workings of the digestive system, beginning with a mouthful of bread. A story, Aristotle will tell you, must have a beginning, a middle,
Epilogue from:
Making Transcendents
Abstract: In late classical and early medieval China, individuals became transcendents not solely by their own efforts but by those of many other people as well. They came to be recognized as transcendents in the course of their multifaceted interactions with others, and, as a result of people’s responses to them, during and after their active presence in communities. Their reputations were formed by social and conversational processes that occurred mostly outside the texts that survive for us to read today. But these are processes to which our texts bear considerable witness, if we read them with the right questions in
Book Title: The Melodrama of Mobility-Women, Talk, and Class in Contemporary South Korea
Publisher: University of Hawaii Press
Author(s): ABELMANN NANCY
Abstract: How do people make sense of their world in the face of the breakneck speed of contemporary social change? Through the lives and narratives of eight women, The Melodrama of Mobility chronicles South Korea's experience of just such dizzyingly rapid development. Abelmann captures the mood, feeling, and language of a generation and an era while providing a rare window on the personal and social struggles of South Korean modernity. Drawing also from television soap operas and films, she argues that a melodramatic sensibility speaks to South Korea's transformation because it preserves the tension and ambivalence of daily life in unsettled times. The melodramatic mode helps people to wonder: Can individuals be blamed for their social fates? How should we live? Who can say who is good or bad? By combining the ethnographic tools of anthropology, an engagement with prevailing sociological questions, and a literary approach to personal narratives, The Melodrama of Mobility offers a rich portrait of the experience of compressed modernity in the non-West.
Link: http://www.jstor.org/stable/j.ctt6wqt7p
10 CONCLUSION: from:
The Melodrama of Mobility
Abstract: This conclusion will, I hope, answer the simplest and hardest question of all: What have this book’s social mobility stories and analyses taught us about the South Korean experience of modernity? It also addresses how this book contributes more specifically to our understanding of women and class in contemporary South Korea. After braving these queries, I return to Mi-yŏn’s Mother, to her thoughts on the written word, in a coda.
7 Appropriation and Representation: from:
The Subject in Crisis in Contemporary Chinese Literature
Abstract: The fictional characters’ lack of subjective powers I have discussed so far unquestionably contradicts the humanist model of individual worth, rationality, and self-autonomy. But this should not lead to a simplistic denial of the recovery of the writers’ own creative agency. As Lacan would tell us, the attempt to represent absence is the first step toward replacing the void, opening up possibilities for signification. The breadth and depth of the postrevolutionary inquiry into the Chinese soul in literature attest to the autonomy the writers have reclaimed from Mao’s dictatorial cultural policy. Behind the variegated representations of the subject, there is
JUSTICE AND SOLIDARITY: from:
Justice and Democracy
Author(s) Lara María Pía
Abstract: Today democracy is almost universally acclaimed as the criterion of legitimacy for political systems. The consensus regarding its worth is the result of painful historical experiences in this century. The revival of political philosophy in academic circles reflects a need to rethink some basic issues concerning what democracy is and how it should be conceived. Political philosophers are discussing whether democracy is merely a form of government, or a political way of life, and how proceduralism relates to questions concerning the good, or if it is even capable of dealing with such substantial issues. Communitarianism and feminism have raised many
SUBJECT OF POLITICS, POLITICS OF THE SUBJECT from:
Justice and Democracy
Author(s) Laclau Ernesto
Abstract: The question of the relationship (complementarity? tension? mutual exclusion?) between universalism and particularism occupies a central place in the current political and theoretical agenda. Universal values are seen either as dead or—at the very least—as threatened. What is more important, the positive character of those values is no longer taken for granted. On the one hand, under the banner of multiculturalism, the classical values of the Enlightenment are under fire and considered little more than the cultural preserve of Western imperialism. On the other hand, the whole debate concerning the end of modernity, the assault on foundationalism in
Book Title: Dark Writing-Geography, Performance, Design
Publisher: University of Hawaii Press
Author(s): Carter Paul
Abstract: We do not see empty figures and outlines; we do not move in straight lines. Everywhere we are surrounded by dapple; the geometry of our embodied lives is curviform, meandering, bi-pedal. Our personal worlds are timed, inter-positional, and contingent. But nowhere in the language of cartography and design do these ordinary experiences appear. This, Dark Writing argues, is a serious omission because they are designs on the world: architects and colonizers use their lines to construct the places where we will live. But the rectilinear streets, squares, and public spaces produced in this way leave out people and the entire environmental history of their coming together. How, this book asks, can we explain the omission of bodies from maps and plans? And how can we redraw the lines maps and plans use so that the qualitative world of shadows, footprints, comings and goings, and occasions—all essential qualities of places that incubate sociality—can be registered? In short, Dark Writing asks why we represent the world as static when our experience of it is mobile. It traces this bias in Enlightenment cartography, in inductive logic, and in contemporary place design. This is the negative critique. Its positive argument is that, when we look closely at these designs on the world, we find traces of a repressed movement form. Even the ideal lines of geometrical figures turn out to contain traces of earlier passages; and there are many forms of graphic design that do engage with the dark environment that surrounds the light of reason. How can this "dark writing"—so important to reconfiguring our world as a place of meeting, of co-existence and sustaining diversity—be represented? And how, therefore, can our representations of the world embody more sensuously the mobile histories that have produced it? Dark Writing answers these questions using case studies: the exemplary case of the beginnings of the now world-famous Papunya Tula Painting Movement (Central Australia) and three high-profile public place-making initiatives in which the author was involved as artist and thinker. These case studies are nested inside historical chapters and philosophical discussions of the line and linear thinking that make Dark Writing both a highly personal book and a narrative with wide general appeal.
Link: http://www.jstor.org/stable/j.ctt6wqzx4
2 Told or Written: from:
Out of the Margins
Abstract: The field of early Chinese vernacular fiction has long been haunted by questions concerning the origins of the genre. How was each of the earliest full-length vernacular novels—
Shuihu zhuan, Sanguo yanyi, andXiyou ji—related to the long oral tradition that preceded it? Did the popular story-cycles only provide the subject matter for the composition of the narrative, or did the oral model exert a shaping influence on the work in print on the level of narrative discourse as well? These questions are so hard to answer simply because we know so little about those popular traditions and about
1 Writing Hagiographies, Creating History from:
Cult, Culture and Authority
Abstract: An awareness of supernatural beings is a widespread human experience. Naming these beings and establishing rituals for experiencing their presence arises from the application of human thought and authority. The supernatural cannot be named without provoking questions about the meaning of the name as well as who has the right to speak on behalf of it and to what purpose. Our earliest evidence of answers to these questions among the Vietnamese comes from texts that reveal how rulers and their followers endeavored to systematize and narrate approved knowledge of supernatural beings. Over a period of several centuries, these texts document
Book Title: Heian Japan, Centers and Peripheries- Publisher: University of Hawaii Press
Author(s): MATSUMOTO STACIE
Abstract: The first three centuries of the Heian period (794–1086) saw some of its most fertile innovations and epochal achievements in Japanese literature and the arts. It was also a time of important transitions in the spheres of religion and politics, as aristocratic authority was consolidated in Kyoto, powerful court factions and religious institutions emerged, and adjustments were made in the Chinese-style system of ruler-ship. At the same time, the era’s leaders faced serious challenges from the provinces that called into question the primacy and efficiency of the governmental system and tested the social/cultural status quo. Heian Japan, Centers and Peripheries, the first book of its kind to examine the early Heian from a wide variety of multidisciplinary perspectives, offers a fresh look at these seemingly contradictory trends. Essays by fourteen leading American, European, and Japanese scholars of art history, history, literature, and religions take up core texts and iconic images, cultural achievements and social crises, and the ever-fascinating patterns and puzzles of the time. The authors tackle some of Heian Japan’s most enduring paradigms as well as hitherto unexplored problems in search of new ways of understanding the currents of change as well as the processes of institutionalization that shaped the Heian scene, defined the contours of its legacies, and make it one of the most intensely studied periods of the Japanese past.
Link: http://www.jstor.org/stable/j.ctt6wr3b4
11 Famine, Climate, and Farming in Japan, 670 – 1100 from:
Heian Japan, Centers and Peripheries
Author(s) FARRIS WILLIAM WAYNE
Abstract: Crop failure and famine have a long history in Japan. Yet the topic has received virtually no attention in English-language research on the ancient period, meaning here 670 – 1100, nor have Japanese historians specializing in those years systematically analyzed it. This chapter will address three basic and seminal questions about food shortages in that era. First, how frequent and severe were they? The story of these crises in the early modern or Tokugawa period (1600 – 1868) is well-known, and many believe that they had widespread demographic, social, and political effects.¹ Can the same be said for the ancient period? Second,
15 Jōjin’s Travels from Center to Center (with Some Periphery in between) from:
Heian Japan, Centers and Peripheries
Author(s) BORGEN ROBERT
Abstract: In recent decades scholars have questioned two hoary clichés regarding the Heian period: that it was an age of semi-isolation when Japan abandoned its diplomatic ties with China as interest in Chinese culture waned and that it consisted of a well-defined center, its urbane and highly literate capital, surrounded by a vast uncouth, benighted periphery. When regarded as isolated, or at least semi-isolated, the Heian period is part of an implicit periodization scheme, often used but never systematically expressed, that divided Japan’s history into alternating ages of receptivity and rejection of foreign culture: whereas the Nara period was viewed as
Book Title: Transfert-Exploration d’un champ conceptuel
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Moser Walter
Abstract: La deuxième partie, « Le transfert et les savoirs », occupe le gros de l'ouvrage. Daniel Simeoni y explore la traductologie en documentant le parallélisme des concepts de traduction et de transfert. Dans la psychanalyse, tant comme site du savoir que comme pratique, le transfert a une longue histoire conceptuelle; Ellen Corin ouvre pourtant le dialogue à d'autres savoirs et disciplines et évoque la possibilité de déplacer latéralement les acquis de sa réflexion vers le domaine de l'anthropologie. En matière de droit criminel, Alvaro Pires explore des questions théoriques et méthodologiques du transfert, étayant ses propos d'exemples. Nicolas Goyer fait la distinction entre le « transfert généalogique » et le « transfert migratoire » pour illustrer la nécessité de contester la priorité qu'on a longtemps accordée au transfert intergénérationnel.
Link: http://www.jstor.org/stable/j.ctt6wr8g9
Dans le jeu de l’adresse, une parole hantée from:
Transfert
Author(s) Corin Ellen
Abstract: Dans leur dictionnaire de la psychanalyse, Jean Laplanche et Jean-Bertrand Pontalis (1971) notent que la notion de transfert a pris en psychanalyse une acception très large et qu’elle véhicule, plus que toute autre, l’ensemble des conceptions que chaque analyste se fait de la cure, de son objet, de sa dynamique, de sa tactique, de ses visées. Ce n’est donc pas du « transfert en psychanalyse » qu’il peut être question ici mais de manières partielles, relatives, de l’approcher et d’en saisir la dynamique.
Réflexions théoriques et méthodologiques sur le transfert de valeurs: from:
Transfert
Author(s) Pires Alvaro
Abstract: La question que je vais explorer ici se trouve parmi celles qui sont très difficiles à résoudre : peut-on observer, et si oui comment, un transfert de « valeurs » (ou de concepts) d’un système social complexe à un autre? Cette question m’oblige à m’aventurer sur un terrain plein d’embûches et très peu directement balisé par des recherches préalables. Ce travail doit donc être lu comme un essai préliminaire et exploratoire, voire comme une aventure sur ce thème.
Transfert de supports: from:
Transfert
Author(s) Murray Timothy
Abstract: C’est en 1997 que le philosophe français Gilles Deleuze remettait en question la notion traditionnelle de sujet ontologique, faisant valoir les « rapports cinématiques entre éléments non formés » :
Book Title: Transfert-Exploration d’un champ conceptuel
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Moser Walter
Abstract: La deuxième partie, « Le transfert et les savoirs », occupe le gros de l'ouvrage. Daniel Simeoni y explore la traductologie en documentant le parallélisme des concepts de traduction et de transfert. Dans la psychanalyse, tant comme site du savoir que comme pratique, le transfert a une longue histoire conceptuelle; Ellen Corin ouvre pourtant le dialogue à d'autres savoirs et disciplines et évoque la possibilité de déplacer latéralement les acquis de sa réflexion vers le domaine de l'anthropologie. En matière de droit criminel, Alvaro Pires explore des questions théoriques et méthodologiques du transfert, étayant ses propos d'exemples. Nicolas Goyer fait la distinction entre le « transfert généalogique » et le « transfert migratoire » pour illustrer la nécessité de contester la priorité qu'on a longtemps accordée au transfert intergénérationnel.
Link: http://www.jstor.org/stable/j.ctt6wr8g9
Dans le jeu de l’adresse, une parole hantée from:
Transfert
Author(s) Corin Ellen
Abstract: Dans leur dictionnaire de la psychanalyse, Jean Laplanche et Jean-Bertrand Pontalis (1971) notent que la notion de transfert a pris en psychanalyse une acception très large et qu’elle véhicule, plus que toute autre, l’ensemble des conceptions que chaque analyste se fait de la cure, de son objet, de sa dynamique, de sa tactique, de ses visées. Ce n’est donc pas du « transfert en psychanalyse » qu’il peut être question ici mais de manières partielles, relatives, de l’approcher et d’en saisir la dynamique.
Réflexions théoriques et méthodologiques sur le transfert de valeurs: from:
Transfert
Author(s) Pires Alvaro
Abstract: La question que je vais explorer ici se trouve parmi celles qui sont très difficiles à résoudre : peut-on observer, et si oui comment, un transfert de « valeurs » (ou de concepts) d’un système social complexe à un autre? Cette question m’oblige à m’aventurer sur un terrain plein d’embûches et très peu directement balisé par des recherches préalables. Ce travail doit donc être lu comme un essai préliminaire et exploratoire, voire comme une aventure sur ce thème.
Transfert de supports: from:
Transfert
Author(s) Murray Timothy
Abstract: C’est en 1997 que le philosophe français Gilles Deleuze remettait en question la notion traditionnelle de sujet ontologique, faisant valoir les « rapports cinématiques entre éléments non formés » :
Book Title: Transfert-Exploration d’un champ conceptuel
Publisher: Les Presses de l'Université d'Ottawa
Author(s): Moser Walter
Abstract: La deuxième partie, « Le transfert et les savoirs », occupe le gros de l'ouvrage. Daniel Simeoni y explore la traductologie en documentant le parallélisme des concepts de traduction et de transfert. Dans la psychanalyse, tant comme site du savoir que comme pratique, le transfert a une longue histoire conceptuelle; Ellen Corin ouvre pourtant le dialogue à d'autres savoirs et disciplines et évoque la possibilité de déplacer latéralement les acquis de sa réflexion vers le domaine de l'anthropologie. En matière de droit criminel, Alvaro Pires explore des questions théoriques et méthodologiques du transfert, étayant ses propos d'exemples. Nicolas Goyer fait la distinction entre le « transfert généalogique » et le « transfert migratoire » pour illustrer la nécessité de contester la priorité qu'on a longtemps accordée au transfert intergénérationnel.
Link: http://www.jstor.org/stable/j.ctt6wr8g9
Dans le jeu de l’adresse, une parole hantée from:
Transfert
Author(s) Corin Ellen
Abstract: Dans leur dictionnaire de la psychanalyse, Jean Laplanche et Jean-Bertrand Pontalis (1971) notent que la notion de transfert a pris en psychanalyse une acception très large et qu’elle véhicule, plus que toute autre, l’ensemble des conceptions que chaque analyste se fait de la cure, de son objet, de sa dynamique, de sa tactique, de ses visées. Ce n’est donc pas du « transfert en psychanalyse » qu’il peut être question ici mais de manières partielles, relatives, de l’approcher et d’en saisir la dynamique.
Réflexions théoriques et méthodologiques sur le transfert de valeurs: from:
Transfert
Author(s) Pires Alvaro
Abstract: La question que je vais explorer ici se trouve parmi celles qui sont très difficiles à résoudre : peut-on observer, et si oui comment, un transfert de « valeurs » (ou de concepts) d’un système social complexe à un autre? Cette question m’oblige à m’aventurer sur un terrain plein d’embûches et très peu directement balisé par des recherches préalables. Ce travail doit donc être lu comme un essai préliminaire et exploratoire, voire comme une aventure sur ce thème.
Transfert de supports: from:
Transfert
Author(s) Murray Timothy
Abstract: C’est en 1997 que le philosophe français Gilles Deleuze remettait en question la notion traditionnelle de sujet ontologique, faisant valoir les « rapports cinématiques entre éléments non formés » :
RHETORIC AND AMERICAN INDIANS from:
American Indian Rhetorics of Survivance
Author(s) Stromberg Ernest
Abstract: TO collect a series of essays beneath the terms ʺAmerican Indian,ʺ ʺrhetoric,ʺ and ʺsurvivanceʺ raises significant and potentially vexing questions. The terms of the subject matter are themselves contested. To begin with, why ʺsurvivanceʺ rather than ʺsurvivalʺ? While ʺsurvivalʺ conjures images of a stark minimalist clinging at the edge of existence, survivance goes beyond mere survival to acknowledge the dynamic and creative nature of Indigenous rhetoric. But ʺsurvivanceʺ is the easiest of the three terms to explain. For what is meant by ʺrhetoricʺ? Are there multiple rhetorics? Is rhetoric merely ornamentation: ʺthe embellishment of speech first in tropes and figures,
Four Literature as Presentation of the Subject from:
Literature and Subjection
Abstract: A fundamental mutation in the question of agency takes place between two movements, in a space that we can label the Enlightenment/post-Enlightenment divide. Literature is one of the cultural sites that embodies the consequences of this mutation. As Peter Bürger notes, there is a point at which the activity of the philosophes needs to slide from philosophical inquiry into aesthetic production to carry out the project of the autonomy of reason (1992, 8–11). Through this movement, aesthetics in general and the literary domain in particular become the site of absolute freedom in modern societies, that is, a site where
3 Interpretation as Cultural Orientation: from:
Interpretation
Author(s) Gethmann-Siefert Annemarie
Abstract: If we treat the question of to what extent art can be an interpretation of our world, self-concept, and historical forms of life by referring to Hegel, it seems that we come to a dead end. The authoritative and original place for a connection between art and interpretation in the traditional philosophy of aesthetics is at best the aesthetics of reception. Its traditional version relies on the basic assumption that a piece of art is constituted each time in its reception, that is, in the multiple, historically varying interpretations of its meaning and sense.¹ Even a discussion of the impact
4 Hermeneutics and Epistemology: from:
Interpretation
Author(s) Parrini Paolo
Abstract: Generally, we use the term
hermeneuticsto refer to both the art of interpretation and the general theory of understanding and interpretation. In this second meaning, hermeneutics embraces various epistemological, ontological, and, broadly speaking, philosophical problems that stretch well beyond questions of the unity of the scientific method, the contrast betweenunderstandingandexplanation,and the distinction betweenGeistenwissenschaften… andNaturwissenschaften. In Heidegger’s hands, hermeneutics became a general philosophical theory of Being, truth, and objectivity and Hans-Georg Gadamer states that the ontological-hermeneutical approach gives an answer to the question of foundation not only in human sciences but also in
Book Title: Textual Intimacy-Autobiography and Religious Identities
Publisher: University of Virginia Press
Author(s): KORT WESLEY A.
Abstract: Given its affinity with questions of identity, autobiography offers a way into the interior space between author and reader, especially when writers define themselves in terms of religion. In his exploration of this "textual intimacy," Wesley Kort begins with a theorization of what it means to say who one is and how one's self-account as a religious person stands in relation to other forms of self-identification. He then provides a critical analysis of autobiographical texts by nine contemporary American writers-including Maya Angelou, Philip Roth, and Anne Lamott-who give religion a positive place in their accounts of who they are. Finally, in disclosing his own religious identity, Kort concludes with a meditation on several meanings of the word
assumption.
Link: http://www.jstor.org/stable/j.ctt6wrjgw
2 NARRATIVE AND SELF-ACCOUNTS from:
Textual Intimacy
Abstract: A further question about self-accounts that is worth raising concerns the importance of narrative discourse for self-accounts. This question takes two forms. The first and more particular form is whether or not giving a self-account requires narrative. Does the act of telling you who I am and narrative discourse have a natural or necessary interdependence? The second form of the question, which arises from the first, is the cultural standing of narrated self-accounts. Are they, for example, specific to our own culture, or can they be thought of as constituting a more general human phenomenon?
8 ON MY OWN: from:
Textual Intimacy
Abstract: Some people who teach religion hold as their principal pedagogical aim to prod students into questioning their religious beliefs so that if beliefs
Echoes of Grace: from:
Doing Justice to Mercy
Author(s) LEWIS ERNIE
Abstract: I approach this essay on doing justice and mercy from two perspectives, that of a Christian who received an M. Div. degree from Vanderbilt some twenty-nine years ago, and that of a twenty-five-year state public defender. I am presently serving as the Kentucky Public Advocate, the chief administrator of a statewide public defender system, a role that finds me approaching public policy questions often utilizing both perspectives.
Critical Response to Mark Lewis Taylor from:
Doing Justice to Mercy
Author(s) COAKLEY SARAH
Abstract: Mark Taylor writes a very powerful and passionate essay, in which he has gone significantly beyond the central themes of his recent book
The Executed God¹ by bringing the notion of “organized terror” in the American prison system into relation now to other forms of (so-called) “imperial” terror and reactions thereto. In what follows I shall be raising four specific questions about theadvisabilityof his particular strategies for critical response to the current prison system in the United States; as I do so, however, I hope it will be clear that I share with utter conviction Taylor’s horror at
Criminal Justice and the Law of Love: from:
Doing Justice to Mercy
Author(s) GILPIN W. CLARK
Abstract: In a penetrating inquiry into the history of modern prison reform, the late Norval Morris, a legal scholar at the University of Chicago, asked us to confront the question of why prison conditions merit a society’s most serious consideration. Part of the answer, said Morris, “is to be found in the fact that the criminal justice system exercises the greatest power that a state can legally use against its citizens.” Consequently, the treatment of convicted criminals discloses the functioning norms of human decency and fairness, the protections of citizenship, and the restraints on the exercise of force that pervade the
Echoes of Grace: from:
Doing Justice to Mercy
Author(s) LEWIS ERNIE
Abstract: I approach this essay on doing justice and mercy from two perspectives, that of a Christian who received an M. Div. degree from Vanderbilt some twenty-nine years ago, and that of a twenty-five-year state public defender. I am presently serving as the Kentucky Public Advocate, the chief administrator of a statewide public defender system, a role that finds me approaching public policy questions often utilizing both perspectives.
Critical Response to Mark Lewis Taylor from:
Doing Justice to Mercy
Author(s) COAKLEY SARAH
Abstract: Mark Taylor writes a very powerful and passionate essay, in which he has gone significantly beyond the central themes of his recent book
The Executed God¹ by bringing the notion of “organized terror” in the American prison system into relation now to other forms of (so-called) “imperial” terror and reactions thereto. In what follows I shall be raising four specific questions about theadvisabilityof his particular strategies for critical response to the current prison system in the United States; as I do so, however, I hope it will be clear that I share with utter conviction Taylor’s horror at
Criminal Justice and the Law of Love: from:
Doing Justice to Mercy
Author(s) GILPIN W. CLARK
Abstract: In a penetrating inquiry into the history of modern prison reform, the late Norval Morris, a legal scholar at the University of Chicago, asked us to confront the question of why prison conditions merit a society’s most serious consideration. Part of the answer, said Morris, “is to be found in the fact that the criminal justice system exercises the greatest power that a state can legally use against its citizens.” Consequently, the treatment of convicted criminals discloses the functioning norms of human decency and fairness, the protections of citizenship, and the restraints on the exercise of force that pervade the
Introduction from:
Locating the Destitute
Abstract: This book engages questions of space and spatial imagination in Caribbean fiction. Through the lens of contemporary spatial theory, I offer a comparative and interdisciplinary view of Caribbean postcolonial discourse. This discourse, in its inherently spatial orientation, contributes to and even anticipates the growing interest in space and place as critical categories fundamental for our understanding of social and political identity. Many Caribbean writers emphasize not only the cultural and linguistic legacy of colonialism but also its impact on space and spatial hierarchy. This question of spatial hierarchy has an even broader relevance: How are ordinary people, whom the Marxist
3 “No Admittance”: from:
Locating the Destitute
Abstract: The approach to identity as an outcome of spatial practice constitutes one of the most important aspects of V. S. Naipaul’s semi-autobiographical novel
A House for Mr. Biswas(1961). This novel is a prime example of the correlation between spatial theory and Caribbean postcolonial discourse and draws into sharper focus a number of questions that I have been raising. The novel consists of a central triad—space, self, and writing—that, in its triple orientation, allows me to examine the material significance of the house, its impact on identity, and its symbolic relevance in the protagonist’s quest for autonomy and
Conclusion from:
Locating the Destitute
Abstract: Reflections on space, whether explicit or implied, permeate any study of colonialism and its postcolonial contestations. All major figures of postcolonial theory have in one way or another raised the question of postcolonial spatiality in terms of colonial domination, postcolonial independence, and nation building, or the place of the “Third World” in contemporary global politics. In a recent attempt to reinvigorate the term
postcolonial, burdened, in my view, by the unproductive repetition of its binary problematics as well as its “interstitial” solutions, Ato Quayson proposes, for example, that “closer scrutiny of thepostcolonialsuggests that it contains mutually reinforcing periodizing
Scopic Regimes of Modernity Revisited from:
Essays from the Edge
Abstract: “What are scopic regimes?” recently asked a curious, unnamed Internet questioner on
Photherel,an official European e-learning website dedicated to the “conservation and dissemination of photographic heritage.”¹ Although noting that the now widely adopted term was first coined by the French film theorist Christian Metz, the no less anonymous site respondent ducked answering the question head-on. He nonetheless could claim that “the advantage of the concept of ‘scopic regime’ is that it supersedes the traditional distinction between technological determinism . . . and social construction. . . . In the case of scopic regimes, culture and technology interact.” And then,
CHAPTER SIX Maryse Condé: from:
Postcolonial Francophone Autobiographies
Abstract: Maryse Condé is a prolific writer, known for her fictional works, but known also for being at odds with critics, one of whom has called her “the recalcitrant” daughter of Africa.¹ Yet Maryse Condé is much more: in addition to being a Guadeloupean, she has attained international fame and is known as a globetrotter, a cosmopolitan writer who has made the questioning of identity a fundamental part of her fictional creations. In this chapter I explore the “autobiographical space” of Maryse Condé in three of her texts—Heremakhonon (1976), La Vie scélérate (1987), and Le Coeur à rire et à
Book Title: Available Light-Anthropological Reflections on Philosophical Topics
Publisher: Princeton University Press
Author(s): Geertz Clifford
Abstract: Geertz, who once considered a career in philosophy, begins by explaining how he got swept into the revolutionary movement of symbolic anthropology. At that point, his work began to encompass not only the ethnography of groups in Southeast Asia and North Africa, but also the study of how meaning is made in all cultures--or, to use his phrase, to explore the "frames of meaning" in which people everywhere live out their lives. His philosophical orientation helped him to establish the role of anthropology within broader intellectual circles and led him to address the work of such leading thinkers as Charles Taylor, Thomas Kuhn, William James, and Jerome Bruner. In this volume, Geertz comments on their work as he explores questions in political philosophy, psychology, and religion that have intrigued him throughout his career but that now hold particular relevance in light of postmodernist thinking and multiculturalism.
Available Lightoffers insightful discussions of concepts such as nation, identity, country, and self, with a reminder that like symbols in general, their meanings are not categorically fixed but grow and change through time and place.
Link: http://www.jstor.org/stable/j.ctt7rkn7
3 BRUNO AND THE NEW ATOMISM from:
Essays on Giordano Bruno
Abstract: In 1417, poggio bracciolini rediscovered the lost
De rerum naturaby Lucretius, the Roman disciple of Epicurus. A largely forgotten and, in religious terms, severely condemned philosophical discourse was reintroduced into western culture. Categories of explanation became available for questions concerning the nature of matter, the mortality or immortality of the soul, and above all, generation and corruption, which the few atomists of the Middle Ages, such as Nicholas of Autrecourt or Nicole Oresme, had had to glean indirectly from the numerical Pythagoreanism of Plato’sTimaeus; the critical commentary of Aristotle, Cicero, or Lanctatius; or the poetry of Virgil.¹
4 THE MULTIPLE LANGUAGES OF THE NEW SCIENCE from:
Essays on Giordano Bruno
Abstract: The new science that begins to emerge at the end of the sixteenth century can be seen as a search for the order that underlies the vicissitudes of the natural world. This immediately raises the problem of the language, or languages, most appropriate for grasping and following the logic of that order. The great scientific names of the end of the sixteenth century, Galileo, Kepler, Tycho Brahe, had no doubts about the answer to that question: God wrote the universe in the language of mathematics, and the new science must learn that language in order to discover the order that
Chapter Eight Music and the Limits of Mimesis: from:
The Aesthetics of Mimesis
Abstract: The nature of music is perhaps the most intractable, as well as one of the most fascinating, of all problems in aesthetics. It has been debated voluminously and often polemically since antiquity, and far from becoming worn out the subject has in recent years seen a spate of publications from contemporary philosophers, especially in the English-speaking world.¹ However intellectualized the questions that cluster around the topic may have become, their roots are unmistakably “anthropological.” Every known human culture not only possesses music but develops ways of using it that consistently manifest both an association with special categories of events and
Chapter Ten Images of Life: from:
The Aesthetics of Mimesis
Abstract: Aristophanes of Byzantium, one of the leading literary scholars of Hellenistic Alexandria and the head of its library in the first part of the second century B.C., famously posed a rhetorical question about the comedies of Menander: “O Menander and Life, which of you took the other as your model?”² The standard rendering of the words
poteros . . . poteron apemimēsatoas “which of you imitated the other?”, though hallowed by convention, is likely to blunt our appreciation of several facets of this quizzical bon mot. Aristophanes takes for granted an established and broadly Aristotelian concept of (dramatic) poetry
I The Received View of the Trial from:
A Theory of the Trial
Abstract: What is a trial? The simplicity of the question is deceptive. Since Socrates began posing such “What is . . .” questions about human practices, we have learned that these apparently straightforward factual questions quickly open out into an ideal realm whose limits are always indeterminate. We do not really
understandwhat a trial is unless we understand the interrelation between what we may only provisionally call “what a trial is” and “what a trial can aspire to be.” For us, “factual” questions become practical questions, such as, “How should we shape our public life?”
V The Trial’s Most Basic Features and Some Observed Consequences from:
A Theory of the Trial
Abstract: We have seen that the Received View is beset with anomalies which cast doubt on its understanding of the trial. I have reviewed the practices and constitutive rules that make the trial what it is. I have interpreted a relatively simple trial performance and found it to put into play levels of questions well beyond the “issues of fact” envisioned by the Received View. In this chapter, I begin the task of constructing a more adequate understanding of the contemporary trial, one that both is more accurate and can hold its ground normatively. I begin in a phenomenological or descriptive
I The Received View of the Trial from:
A Theory of the Trial
Abstract: What is a trial? The simplicity of the question is deceptive. Since Socrates began posing such “What is . . .” questions about human practices, we have learned that these apparently straightforward factual questions quickly open out into an ideal realm whose limits are always indeterminate. We do not really
understandwhat a trial is unless we understand the interrelation between what we may only provisionally call “what a trial is” and “what a trial can aspire to be.” For us, “factual” questions become practical questions, such as, “How should we shape our public life?”
V The Trial’s Most Basic Features and Some Observed Consequences from:
A Theory of the Trial
Abstract: We have seen that the Received View is beset with anomalies which cast doubt on its understanding of the trial. I have reviewed the practices and constitutive rules that make the trial what it is. I have interpreted a relatively simple trial performance and found it to put into play levels of questions well beyond the “issues of fact” envisioned by the Received View. In this chapter, I begin the task of constructing a more adequate understanding of the contemporary trial, one that both is more accurate and can hold its ground normatively. I begin in a phenomenological or descriptive
I The Received View of the Trial from:
A Theory of the Trial
Abstract: What is a trial? The simplicity of the question is deceptive. Since Socrates began posing such “What is . . .” questions about human practices, we have learned that these apparently straightforward factual questions quickly open out into an ideal realm whose limits are always indeterminate. We do not really
understandwhat a trial is unless we understand the interrelation between what we may only provisionally call “what a trial is” and “what a trial can aspire to be.” For us, “factual” questions become practical questions, such as, “How should we shape our public life?”
V The Trial’s Most Basic Features and Some Observed Consequences from:
A Theory of the Trial
Abstract: We have seen that the Received View is beset with anomalies which cast doubt on its understanding of the trial. I have reviewed the practices and constitutive rules that make the trial what it is. I have interpreted a relatively simple trial performance and found it to put into play levels of questions well beyond the “issues of fact” envisioned by the Received View. In this chapter, I begin the task of constructing a more adequate understanding of the contemporary trial, one that both is more accurate and can hold its ground normatively. I begin in a phenomenological or descriptive
I The Received View of the Trial from:
A Theory of the Trial
Abstract: What is a trial? The simplicity of the question is deceptive. Since Socrates began posing such “What is . . .” questions about human practices, we have learned that these apparently straightforward factual questions quickly open out into an ideal realm whose limits are always indeterminate. We do not really
understandwhat a trial is unless we understand the interrelation between what we may only provisionally call “what a trial is” and “what a trial can aspire to be.” For us, “factual” questions become practical questions, such as, “How should we shape our public life?”
V The Trial’s Most Basic Features and Some Observed Consequences from:
A Theory of the Trial
Abstract: We have seen that the Received View is beset with anomalies which cast doubt on its understanding of the trial. I have reviewed the practices and constitutive rules that make the trial what it is. I have interpreted a relatively simple trial performance and found it to put into play levels of questions well beyond the “issues of fact” envisioned by the Received View. In this chapter, I begin the task of constructing a more adequate understanding of the contemporary trial, one that both is more accurate and can hold its ground normatively. I begin in a phenomenological or descriptive
CHAPTER TWO Asceticism in Late Ancient Christianity from:
Reading Renunciation
Abstract: It is significant that the Society of Biblical Literature Group on Ascetic Behavior in Greco-Roman Antiquity, despite prolonged meetings throughout the 1980s, never reached consensus on a definition of asceticism. After scholars in the Group rehearsed the dictionary definition of “ascetic” (“given to strict self-denial, esp. for the sake of spiritual or intellectual discipline”)¹ and noted its derivation from the Greek word for the physical training that an athlete might undertake,² questions of function, motivation, and purpose intruded to disturb the short-lived agreement. Group members disagreed as to whether they should stress deprivation, pain, and the “shrinking of the self”
CHAPTER THREE Reading in the Early Christian World from:
Reading Renunciation
Abstract: A recent spate of scholarly works on the history of reading and writing has focused on the distinction between oral and literate cultures, and on the prevalence (or absence) of literacy at various historical periods. To place early Christians in this discussion has proved a vexing question. An important contribution to this exchange is classicist William V. Harris’
Ancient Literacy, published in 1989. Arguing for a minimalist view of ancient literacy, Harris claims that not more than 10 percent of the adult population of the Roman Empire at the time of Christianity’s origin was literate and that literacy declined from
CHAPTER NINE The Exegesis of Divorce from:
Reading Renunciation
Abstract: I wish to explore several questions in this chapter. First, I ask how the Fathers “managed” the diversity of texts pertaining to divorce: the texts of
6 TEXT AND SUBJECTIVITY from:
The Sense of Music
Abstract: In addition, literary writers have to struggle through the apparent layer of reference which usurps the place of textual signification, and consequently they have been preoccupied with problems that should not trouble the musician; the questions
6 TEXT AND SUBJECTIVITY from:
The Sense of Music
Abstract: In addition, literary writers have to struggle through the apparent layer of reference which usurps the place of textual signification, and consequently they have been preoccupied with problems that should not trouble the musician; the questions
Book Title: The Satanic Epic- Publisher: Princeton University Press
Author(s): FORSYTH NEIL
Abstract: Satan emerges as the main challenge to Christian belief. It is Satan who questions and wonders and denounces. He is the great doubter who gives voice to many of the arguments that Christianity has provoked from within and without. And by rooting his Satanic reading of
Paradise Lostin Biblical and other sources, Forsyth retrieves not only an attractive and heroic Satan but a Milton whose heretical energies are embodied in a Satanic character with a life of his own.
Link: http://www.jstor.org/stable/j.ctt7rwjm
THREE FOLLOW THE LEADER from:
The Satanic Epic
Abstract: The adversarial relation between narrator and Satan is less insistent and even harder to discern after the Hell scenes of the opening books. And indeed the authority of the narrator, as I have tried to show, may itself be questioned. The poem even encourages us to do so. There is a curious example to which Stanley Fish (unfortunately for his argument) calls attention in the preface to the second edition of
Surprised By Sin. He calls it “an apparently small moment in Book II.” Satan has just thrown himself into the “wilde Abyss” (2.910) and begun his journey to our
Book Title: Freud's Wishful Dream Book- Publisher: Princeton University Press
Author(s): WELSH ALEXANDER
Abstract: In August 1899, Freud wrote to Wilhelm Fliess of the dream book in terms reminiscent of Dante's
Inferno. Beginning from a dark wood, this modern journey features "a concealed pass though which I lead the reader--my specimen dream with its peculiarities, details, indiscretions, bad jokes--and then suddenly the high ground and the view and the question, Which way do you wish to go now?" Physician that he is, Freud appoints himself guide rather than hero, yet the way "you" wish to go is very much his prescribed way.
Link: http://www.jstor.org/stable/j.ctt7s0j7
CHAPTER TWO “Dreams Really Have a Secret Meaning” from:
Freud's Wishful Dream Book
Abstract: Instead of fighting the dream book or being mystified by it, we can speculate usefully about what its author was hoping to do. What were the advantages of writing on dream interpretation? What is attractive about the theory chosen? Why should dreams have a secret meaning? What use is the search for motives? What is to be gained from basing narratives on the slightest evidence? There are no fixed answers to such questions, needless to say: one can merely interpret Freud’s
Interpretation. But wish fulfillment—that is, in story, not reality—is an excellent guide to understanding narrative, including the
Book Title: Plato's Fable-On the Mortal Condition in Shadowy Times
Publisher: Princeton University Press
Author(s): Mitchell Joshua
Abstract: He draws us beyond the ancients/moderns debate, and beyond the notion that Plato's
Republicis best understood as shedding light on the promise of discursive democracy. Instead, Mitchell argues, the question that ought to preoccupy us today is neither "reason" nor "discourse," but rather "imitation." To what extent is man first and foremost an "imitative" being? This, Mitchell asserts, is the subtext of the great political and foreign policy debates of our times.
Link: http://www.jstor.org/stable/j.ctt7s9fm
Chapter 1 INTRODUCTION from:
Plato's Fable
Abstract: The prevailing opinion about the character of reason renders this Platonic paradox quite unthinkable today. Philosophers, we learn in Plato’s fable, are ruled by reason; yet in what sense could it possibly be true that reason is necessary to
save us? As a fantastic arti-fice we may perhaps be entertained by this bald assertion, but to understand it as something more useful requires resources that we scarcely possess. Why this is so, and what those resources might be, is the question that concerns me here.
Chapter One TOO MUCH OF NOTHING: from:
Contesting Spirit
Abstract: In the 1886 preface to his first book,
The Birth of Tragedy(originally published in 1872), Nietzsche offered a critical review of that book’s attempt to grapple with the question, What is the value of existence? By 1886 the significance of the question had changed for him, yet it continued to occupy his reflections on affirmation. The new preface recalls how he had tried to pose the problem of the value of existence by contrasting the “pessimism” of Greek tragedy and the “optimism” of Socratic philosophy. Nietzsche had claimed that with the demise of tragic sensibility Western culture had lost
Chapter One TOO MUCH OF NOTHING: from:
Contesting Spirit
Abstract: In the 1886 preface to his first book,
The Birth of Tragedy(originally published in 1872), Nietzsche offered a critical review of that book’s attempt to grapple with the question, What is the value of existence? By 1886 the significance of the question had changed for him, yet it continued to occupy his reflections on affirmation. The new preface recalls how he had tried to pose the problem of the value of existence by contrasting the “pessimism” of Greek tragedy and the “optimism” of Socratic philosophy. Nietzsche had claimed that with the demise of tragic sensibility Western culture had lost
Chapter One TOO MUCH OF NOTHING: from:
Contesting Spirit
Abstract: In the 1886 preface to his first book,
The Birth of Tragedy(originally published in 1872), Nietzsche offered a critical review of that book’s attempt to grapple with the question, What is the value of existence? By 1886 the significance of the question had changed for him, yet it continued to occupy his reflections on affirmation. The new preface recalls how he had tried to pose the problem of the value of existence by contrasting the “pessimism” of Greek tragedy and the “optimism” of Socratic philosophy. Nietzsche had claimed that with the demise of tragic sensibility Western culture had lost
CHAPTER FIVE Transnational Beauty: from:
Through Other Continents
Abstract: The recent surge of interest in aesthetics¹ makes these questions all the more urgent. In this chapter I test the extent to which beauty can be aligned with a human commonality, rather than with one
CHAPTER SEVEN African, Caribbean, American: from:
Through Other Continents
Abstract: The “practice of diaspora” is emerging as a pivotal question in African-American literature.¹ In
CHAPTER EIGHT Ecology across the Pacific: from:
Through Other Continents
Abstract: This chapter pursues these questions through a kinship arc extending across the Pacific. The Buddhist-inflected ecology of Gary Snyder will open into a backward loop through a Sanskrit epic, the
Ramayana, whose simian protagonist, Hanuman, would in turn take us to China, to the sixteenth-century novel
Book Title: Charred Lullabies-Chapters in an Anthropography of Violence
Publisher: Princeton University Press
Author(s): Daniel E. Valentine
Abstract: How does an ethnographer write about violence? How can he make sense of violent acts, for himself and for his readers, without compromising its sheer excess and its meaning-defying core? How can he remain a scholarly observer when the country of his birth is engulfed by terror? These are some of the questions that engage Valentine Daniel in this exploration of life and death in contemporary Sri Lanka. In 1983 Daniel "walked into the ashes and mortal residue" of the violence that had occurred in his homeland. His planned project--the study of women's folk songs as ethnohistory--was immediately displaced by the responsibility that he felt had been given to him, by surviving family members and friends of victims, to recount beyond Sri Lanka what he had seen and heard there. Trained to do fieldwork by staying in one place and educated to look for coherence and meaning in human behavior, what does an anthropologist do when he is forced by circumstances to keep moving, searching for reasons he never finds? How does he write an ethnography (or an anthropography, to use the author's term) without transforming it into a pornography of violence? In avoiding fattening the anthropography into prurience, how does he avoid flattening it with theory? The ways in which Daniel grapples with these questions, and their answers, instill this groundbreaking book with a rare sense of passion, purpose, and intellect.
Link: http://www.jstor.org/stable/j.ctt7srks
3 VIOLENT MEASURES, MEASURED VIOLENCE from:
Charred Lullabies
Abstract: Our examination of violence continues. By returning to the Estate Tamils, we return from a different direction to the questions of history and heritage, knowing and being, theory and myth; we arrive at the question of the historicity of history itself. We shall see that “ there is a structuring power in the living practices of a people that structures the effective aptitudes of every nascent generation, which exercised in its turn, ‘restructures’ the structuring power of that same people” (Margolis 1993: 18). The enabling and disabling structures that we shall consider in this chapter will be located in something
4 MOOD, MOMENT, AND MIND from:
Charred Lullabies
Abstract: This middle chapter is also a transitional one in that I attempt to make explicit the effort that has in the previous three been implicit: the effort of writing about violence. To mark this transition, I would like to begin by posing the tacit question in the manner of an open query. To what shall I compare the writing of this book? I shall compare it to the lowering of a tetrahedron¹ held by a string attached to its base into a liquid so that the point of the inverted pyramid, where the planes of three triangles meet, enters the
7 CRUSHED GLASS: from:
Charred Lullabies
Abstract: What is human Being? I cannot think of anything more effective in urgently provoking one to ask this question than violence. This question has served as an undertone in all the chapters so far, but more noticeably in the last three chapters, with some conspicuous help from Peirce and Heidegger. But in our search for human Being in the world, we keep encountering human beings: the result of the pull of an anthropological attitude against that of a purely philosophical one. Anthropology has had an answer to the question, What is a human being? An answer that has, on the
Book Title: Charred Lullabies-Chapters in an Anthropography of Violence
Publisher: Princeton University Press
Author(s): Daniel E. Valentine
Abstract: How does an ethnographer write about violence? How can he make sense of violent acts, for himself and for his readers, without compromising its sheer excess and its meaning-defying core? How can he remain a scholarly observer when the country of his birth is engulfed by terror? These are some of the questions that engage Valentine Daniel in this exploration of life and death in contemporary Sri Lanka. In 1983 Daniel "walked into the ashes and mortal residue" of the violence that had occurred in his homeland. His planned project--the study of women's folk songs as ethnohistory--was immediately displaced by the responsibility that he felt had been given to him, by surviving family members and friends of victims, to recount beyond Sri Lanka what he had seen and heard there. Trained to do fieldwork by staying in one place and educated to look for coherence and meaning in human behavior, what does an anthropologist do when he is forced by circumstances to keep moving, searching for reasons he never finds? How does he write an ethnography (or an anthropography, to use the author's term) without transforming it into a pornography of violence? In avoiding fattening the anthropography into prurience, how does he avoid flattening it with theory? The ways in which Daniel grapples with these questions, and their answers, instill this groundbreaking book with a rare sense of passion, purpose, and intellect.
Link: http://www.jstor.org/stable/j.ctt7srks
3 VIOLENT MEASURES, MEASURED VIOLENCE from:
Charred Lullabies
Abstract: Our examination of violence continues. By returning to the Estate Tamils, we return from a different direction to the questions of history and heritage, knowing and being, theory and myth; we arrive at the question of the historicity of history itself. We shall see that “ there is a structuring power in the living practices of a people that structures the effective aptitudes of every nascent generation, which exercised in its turn, ‘restructures’ the structuring power of that same people” (Margolis 1993: 18). The enabling and disabling structures that we shall consider in this chapter will be located in something
4 MOOD, MOMENT, AND MIND from:
Charred Lullabies
Abstract: This middle chapter is also a transitional one in that I attempt to make explicit the effort that has in the previous three been implicit: the effort of writing about violence. To mark this transition, I would like to begin by posing the tacit question in the manner of an open query. To what shall I compare the writing of this book? I shall compare it to the lowering of a tetrahedron¹ held by a string attached to its base into a liquid so that the point of the inverted pyramid, where the planes of three triangles meet, enters the
7 CRUSHED GLASS: from:
Charred Lullabies
Abstract: What is human Being? I cannot think of anything more effective in urgently provoking one to ask this question than violence. This question has served as an undertone in all the chapters so far, but more noticeably in the last three chapters, with some conspicuous help from Peirce and Heidegger. But in our search for human Being in the world, we keep encountering human beings: the result of the pull of an anthropological attitude against that of a purely philosophical one. Anthropology has had an answer to the question, What is a human being? An answer that has, on the
Book Title: Cultures in Flux-Lower-Class Values, Practices, and Resistance in Late Imperial Russia
Publisher: Princeton University Press
Author(s): Steinberg Mark D.
Abstract: The popular culture of urban and rural tsarist Russia revealed a dynamic and troubled world. Stephen Frank and Mark Steinberg have gathered here a diverse collection of essays by Western and Russian scholars who question conventional interpretations and recall neglected stories about popular behavior, politics, and culture. What emerges is a new picture of lower-class life, in which traditions and innovations intermingled and social boundaries and identities were battered and reconstructed.
Link: http://www.jstor.org/stable/j.ctt7ssdz
5 DEATH OF THE FOLK SONG? from:
Cultures in Flux
Author(s) Rothstein Robert A.
Abstract: It is an unquestionable fact,” wrote an anonymous American observer in 1893, “that in Russia all the principal outward adjuncts of modern civilization—large towns, factories, railroads, hotels, etc.—exercise a blighting effect on the beautiful old folk-song. This disappears at the sound of the steam whistle, and is gradually superseded by commonplace melodies with stupid words, not seldom of doubtful propriety.”¹ Similar expressions of concern at the alleged demise of traditional folk music were being voiced at the same time in Russia itself in the course of an extended public discussion that lasted from the 1870s until the early
INTRODUCTION from:
Democratic Legitimacy
Abstract: For us, the primary characteristic of a democratic regime is the anointment by the people of those who govern. The idea that the people are the sole legitimate source of power has come to be taken for granted. No one would dream of contesting or even questioning it. “Sovereignty cannot be divided,” as a great French republican of the nineteenth century put it. “One must choose between the elective principle and the hereditary principle. Authority must be legitimated either by the freely expressed will of all or by the supposed will of God. The people or the Pope! Choose.”¹ To
CHAPTER SIX Is Impartiality Politics? from:
Democratic Legitimacy
Abstract: Does the shift from positive to negative generality reflect a decline in the democratic-republican ideal (presumably still tied to the idea of general will) and a greater role for law (which is supposed to reflect the new social importance of the individual)? It is often in these terms that the question is posed and the battle joined. A closer look is therefore in order.
INTRODUCTION from:
Democratic Legitimacy
Abstract: For us, the primary characteristic of a democratic regime is the anointment by the people of those who govern. The idea that the people are the sole legitimate source of power has come to be taken for granted. No one would dream of contesting or even questioning it. “Sovereignty cannot be divided,” as a great French republican of the nineteenth century put it. “One must choose between the elective principle and the hereditary principle. Authority must be legitimated either by the freely expressed will of all or by the supposed will of God. The people or the Pope! Choose.”¹ To
CHAPTER SIX Is Impartiality Politics? from:
Democratic Legitimacy
Abstract: Does the shift from positive to negative generality reflect a decline in the democratic-republican ideal (presumably still tied to the idea of general will) and a greater role for law (which is supposed to reflect the new social importance of the individual)? It is often in these terms that the question is posed and the battle joined. A closer look is therefore in order.
Chapter 6 Discontents and Consolations from:
Anthropos Today
Abstract: During the course of his essay Sloterdijk asks what seem to me to be two rather different questions, each addressed to a particular kind of problem. At one point Sloterdijk asks whether there is still a “dignity of the human being which merits expression in philosophic reflection.”¹ However, earlier in his text, Sloterdijk had asked a rather different question, a question that does not, it seems to me, presuppose the form of possible answers: What form could be available through which humans could become humans by overcoming their brutal and bestial impulses? That question, Sloterdijk observes, “implies nothing less than
Chapter 7 Demons and Durcharbeiten from:
Anthropos Today
Abstract: After a seminar in Heidelberg in December 2001 at which I had presented a version of the previous chapter, my gracious host, Halldór Stefansson, asked me why the part of the paper that dealt with discontents and consolations had stopped in the past.¹ What about
ourdiscontents and consolations? The question deserves an answer, although providing one is not easy. Immediately upon hearing the query, I realized that I had framed the paper as a foreshortened version of a “history of the present” in which, quite consistently, one does not arrive at an analysis of the present per se. Rather
Book Title: Christian Political Ethics- Publisher: Princeton University Press
Author(s): Coleman John A.
Abstract: Christian Political Ethicsbrings together leading Christian scholars of diverse theological and ethical perspectives--Catholic, Lutheran, Calvinist, and Anabaptist--to address fundamental questions of state and civil society, international law and relations, the role of the nation, and issues of violence and its containment. Representing a unique fusion of faith-centered ethics and social science, the contributors bring into dialogue their own varying Christian understandings with a range of both secular ethical thought and other religious viewpoints from Judaism, Islam, and Confucianism. They explore divergent Christian views of state and society--and the limits of each. They grapple with the tensions that can arise within Christianity over questions of patriotism, civic duty, and loyalty to one's nation, and they examine Christian responses to pluralism and relativism, globalization, and war and peace. Revealing the striking pluralism inherent to Christianity itself, this pioneering volume recasts the meanings of Christian citizenship and civic responsibility, and raises compelling new questions about civil disobedience, global justice, and Christian justifications for waging war as well as spreading world peace. It brings Christian political ethics out of the churches and seminaries to engage with today's most vexing and complex social issues.
Link: http://www.jstor.org/stable/j.ctt7t1pt
4 Christian Attitudes toward Boundaries: from:
Christian Political Ethics
Author(s) MILLER RICHARD B.
Abstract: Christians began to think systematically about the ethics of land, territory, and boundaries within a specific set of historical circumstances. European claims to dominion in the New World during the sixteenth and seventeenth centuries generated a new range of questions in moral theology for Catholics and Protestants alike, theology developed most notably by Cajetan, Vitoria, Soto, Suarez, Molina, Las Casas, Gentili, and Grotius. Yet these authors did not generate normative principles for addressing questions of dominion and boundaries
de novo; they drew on a tradition of categories, distinctions, and concrete practices that give substance to the Christian imagination regarding political
12 Christian Nonviolence: from:
Christian Political Ethics
Author(s) KOONTZ THEODORE J.
Abstract: I have four aims in this chapter. The first is to describe briefly something of the range of views that may fit under the heading ʺChristian nonviolence.ʺ The second is to give an account of the context out of which it makes sense to be committed to a certain kind of Christian nonviolence (ʺpacifismʺ). The third is to note how, from this pacifist perspective, the questions posed to just war theorists and realists are not the central questions about peace and war, and how focusing on them in fact distorts our thinking. The fourth is to attempt, nevertheless, to deal
13 Conflicting Interpretations of Christian Pacifism from:
Christian Political Ethics
Author(s) CARTWRIGHT MICHAEL G.
Abstract: Though he discusses Christian nonviolence with scholarly care, Ted Koontz remains a passionately committed Christian. By insisting that the questions nonviolent Christians ask about the ethics of war and peace are different from the questions asked by those who approach the topic from other directions, he reminds us of the importance of religious convictions, or the absence of such convictions, in shaping how we understand war/peace ethics.¹ Moreover, his forthrightness in articulating the conceptions of truth and power that arise from the tradition of Christian pacifism, and especially from the practices of Christian worship, opens the way for a fuller
INTRODUCTION from:
Touching the World
Abstract: DO I NOT know that,
in the field of the subject,there is no referent?” (Barthes,Barthes56). This question reads like one of those conundrums in philosophy, prompting the reflective to ask, “Who is this ‘I,’ then?” As an instance of discourse in an autobiography, it seems doubly problematic, for autobiography is nothing if not a referential art, and the self or subject is its principal referent. This line and the book whose essence it has seemed to epitomize,Roland Barthes by Roland Barthes(1975), have come to serve as a touchstone for assessments of the state of contemporary
CHAPTER ONE The Referential Aesthetic of Autobiography from:
Touching the World
Abstract: THIS INQUIRY into the referential aesthetic of autobiography attempts to answer a question that has haunted me for a long time: why should it make a difference to me that autobiographies are presumably based in biographical fact? This is really another way of asking why people read autobiographies, a question intimately linked to the question of why people write them. There seems to be no doubt that readers do read autobiographies differently from other kinds of texts, especially from works they take to be “fictions.” All who have studied the reading of autobiography agree that reference lies at the heart
INTRODUCTION from:
Touching the World
Abstract: DO I NOT know that,
in the field of the subject,there is no referent?” (Barthes,Barthes56). This question reads like one of those conundrums in philosophy, prompting the reflective to ask, “Who is this ‘I,’ then?” As an instance of discourse in an autobiography, it seems doubly problematic, for autobiography is nothing if not a referential art, and the self or subject is its principal referent. This line and the book whose essence it has seemed to epitomize,Roland Barthes by Roland Barthes(1975), have come to serve as a touchstone for assessments of the state of contemporary
CHAPTER ONE The Referential Aesthetic of Autobiography from:
Touching the World
Abstract: THIS INQUIRY into the referential aesthetic of autobiography attempts to answer a question that has haunted me for a long time: why should it make a difference to me that autobiographies are presumably based in biographical fact? This is really another way of asking why people read autobiographies, a question intimately linked to the question of why people write them. There seems to be no doubt that readers do read autobiographies differently from other kinds of texts, especially from works they take to be “fictions.” All who have studied the reading of autobiography agree that reference lies at the heart
Book Title: Mappings-Feminism and the Cultural Geographies of Encounter
Publisher: Princeton University Press
Author(s): FRIEDMAN SUSAN STANFORD
Abstract: Pervading the book is a concern with narrative: the way stories and cultural narratives serve as a primary mode of thinking about the politically explosive question of identity. Drawing freely on modernist novels, contemporary film, popular fiction, poetry, and mass media, the work features narratives of such writers and filmmakers as Gish Jen, Julie Dash, June Jordon, James Joyce, Gloria Anzald%a, Neil Jordon, Virginia Woolf, Mira Nair, Zora Neale Hurston, E. M. Forster, and Irena Klepfisz.
Link: http://www.jstor.org/stable/j.ctt7t6x1
CHAPTER 8 Making History: from:
Mappings
Abstract: My reflections begin with the contradictory desires within contemporary American feminism revolving around the question of history, particularly what is involved when feminists write histories of feminism. On the one hand, a pressing urgency to reclaim and hold on to a newly reconstituted history of women has fueled the development of the field of women’s history as well as the archaeological, archival, and oral history activities of feminists in other areas of women’s studies outside the discipline of history, inside and outside the academy. On the other hand, there has been a palpable anxiety within the feminist movement about the
CHAPTER TEN The Case for Compassion from:
Acts of Compassion
Abstract: As you ponder the question, let me make it clear to you that I
CHAPTER 2 Structure of Crystal, Bucket of Dust from:
Circles Disturbed
Author(s) GALISON PETER
Abstract: To address these questions about mathematical narration, I want to focus on the “geometrodynamic” vision of that school-founding, profound, quirky, creative, and provocative American physicist, John Archibald Wheeler. Far less known than many of his contemporaries such as
CHAPTER 7 Vividness in Mathematics and Narrative from:
Circles Disturbed
Author(s) GOWERS TIMOTHY
Abstract: Is there any interesting connection between mathematics and narrative? The answer is not obviously yes, and until one thinks about the question for a while, one might even be tempted to say that it is obviously no, since the two activities seem so different. But on further reflection, one starts to see that there are some points of contact. For example, to write out the proof of a complicated theorem one must take several interrelated ideas and present them in a linear fashion. The same could be said of writing a novel. If the novel is describing a series of
CHAPTER 9 Narrative and the Rationality of Mathematical Practice from:
Circles Disturbed
Author(s) CORFIELD DAVID
Abstract: How is it to act rationally as a mathematician? For much of the Anglo-American philosophy of mathematics this question is answered in terms of what mathematicians most obviously produce—journal papers. From this perspective, the mathematician’s work is taken to be of interest solely insofar as in consists in deducing the consequences of various axioms and definitions. This view of the discipline, with its strong focus on aspects of mathematics that do not feature largely elsewhere—its use of deductive proof, its supposed capacity to be captured by some formal calculus, the abstractness of the objects it studies—isolates the
Maistre’s Twin? from:
Joseph de Maistre's Life, Thought, and Influence
Author(s) Reedy W. Jay
Abstract: The title of this paper indicates reservations about the tendency to identify the thought of Joseph de Maistre with that of Louis de Bonald (1754-1840).² By questioning that habit, I do not wish to deny a number of basic and important similarities between these thinkers. And there is nothing amiss about scholars seeing them as kindred proponents of what is conveniently if loosely referred to as the “Counter-Enlightenment” or the “Counter-Revolution.” It cannot be denied that Bonald and Maistre - no less than Edmund Burke, Ludwig von Haller, Donoso Cortés and a host of worthies of the post-Revolutionary Right -
Maistre’s Twin? from:
Joseph de Maistre's Life, Thought, and Influence
Author(s) Reedy W. Jay
Abstract: The title of this paper indicates reservations about the tendency to identify the thought of Joseph de Maistre with that of Louis de Bonald (1754-1840).² By questioning that habit, I do not wish to deny a number of basic and important similarities between these thinkers. And there is nothing amiss about scholars seeing them as kindred proponents of what is conveniently if loosely referred to as the “Counter-Enlightenment” or the “Counter-Revolution.” It cannot be denied that Bonald and Maistre - no less than Edmund Burke, Ludwig von Haller, Donoso Cortés and a host of worthies of the post-Revolutionary Right -
Book Title: The Making of the Nations and Cultures of the New World-An Essay in Comparative History
Publisher: MQUP
Author(s): BROWNE PAUL LEDUC
Abstract: The Making of the Nations and Cultures of the New World explores the question of how a culture - a collective consciousness - is born. Gérard Bouchard compares the histories of New World collectivities, which were driven by a dream of freedom and sovereignty, and finds both major differences and striking commonalities in their formation and evolution. He also considers the myths and discursive strategies devised by elites in their efforts to unite and mobilize diversified populations.
Link: http://www.jstor.org/stable/j.ctt7zszcb
3 A New Old Country? from:
The Making of the Nations and Cultures of the New World
Abstract: In the following pages, I probe Quebec’s cultural and national history on the central questions outlined in chapter 1. Like all new collectivities, Quebec had to ensure its survival and development on a continent yet to be discovered and tamed, alongside long established inhabitants, Aboriginal peoples with whom it invariably had to reckon. As elsewhere, the formation and transformations of the new collectivity occurred in a context of colonial dependency. In fact, in Quebec’s case, at least four types of dependency appeared simultaneously or successively between the seventeenth and the mid-twentieth centuries: political (France, Great Britain), religious (France, the Vatican),
6 Other Pathways: from:
The Making of the Nations and Cultures of the New World
Abstract: This chapter offers only a glimpse of three other new collectivities. It gives a bird’s-eye view of these three pathways so as to situate them in relation to the ones previously discussed. Needless to say, I sketch them with fairly broad strokes; my purpose is primarily to establish a few landmarks that suggest a course of action for future analyses. Once again, the inquiry presented in chapter 1 serves as a guide. However, I limit myself to some key questions.
Conclusion from:
The Making of the Nations and Cultures of the New World
Abstract: This essay in comparative history has led me to consider the collective imaginary as a social fact, the transformations of which are directly or indirectly linked to other social facts. In turn, the study of these changes themselves not only discloses the logic of discourse but also the social dynamic to which it belongs and of which it is an important driving force. In this sense, the cultural and social are two sides of a common history. I have chosen to give priority to the first because of the question that served as my point of departure: self-representations are constituted
CHAPTER FOUR Dylan Thomas from:
Poetic Argument
Abstract: In a letter complaining about the composition of
Under Milk Wood,Dylan Thomas noted that through “the complicated violence of the words” his comedy was turning into “some savage and devious metaphysical lyric” (SL, 364).¹ The phrase more accurately describes his poetry, which deviously and energetically argues about questions of life and death in a manner that is nevertheless lyrical. Although never a learned thinker,² he was fascinated by thought and by the intensity and intricacy of its operation; that is, he had a passionate mind, which wrestled with ideas and delighted in ingenious means of expressing this conflict. Like
CHAPTER FIVE T.S. Eliot from:
Poetic Argument
Abstract: Throughout this book I have used the ungainly term “unreason” to suggest and to challenge a number of questionable assumptions of modernist theory. In different ways for different poets and critics, unreason is whatever necessitates and permits the unreasonable aggression of poetic argument. It is the special means by which, in Octavio Paz’s phrase, poetry liberates thought; or it is the contradictory ability of thought to think the unthinkable and say the unsayable; or it is the fundamental life of the mind prior to rational organization, whether understood as intuition, experience, subjectivity, or the inner self; or it is the
12 Conclusion from:
Word of the Law
Abstract: To the extent that my book is an “introduction,” it is inconclusive. It is a series — not exhaustive — of explorations, of questions, of tryings. And, as I said in my introductory chapter, part of its tentativeness lies in its use of many idioms, or languages. Perhaps what ties it together, ultimately, is the broad theme that language is important to law, and that thinking about legal language from various perspectives might give us greater insight into that universe of discourse that is the law.
12 Conclusion from:
Word of the Law
Abstract: To the extent that my book is an “introduction,” it is inconclusive. It is a series — not exhaustive — of explorations, of questions, of tryings. And, as I said in my introductory chapter, part of its tentativeness lies in its use of many idioms, or languages. Perhaps what ties it together, ultimately, is the broad theme that language is important to law, and that thinking about legal language from various perspectives might give us greater insight into that universe of discourse that is the law.
12 Conclusion from:
Word of the Law
Abstract: To the extent that my book is an “introduction,” it is inconclusive. It is a series — not exhaustive — of explorations, of questions, of tryings. And, as I said in my introductory chapter, part of its tentativeness lies in its use of many idioms, or languages. Perhaps what ties it together, ultimately, is the broad theme that language is important to law, and that thinking about legal language from various perspectives might give us greater insight into that universe of discourse that is the law.
CONCLUSION from:
Russian Experimental Fiction
Abstract: Where does meta-utopian narrative stand in the general crisis of social imagination and the parallel crisis of representational aesthetics? Born in isolation, Russian meta-utopian fiction is certainly not an isolated phenomenon. It parallels the renewed attention to language, semiotic play, and narrative structure that has figured so importantly in the West in opening up new insight into ideological structures. Its challenge to maximalist, bipolar thinking and its argument for the middle ground makes meta-utopian fiction very much of a piece with current social, literary, and philosophical discourse. Indeed, if anything, it forces us to raise the question of social imagination,
CONCLUSION from:
Russian Experimental Fiction
Abstract: Where does meta-utopian narrative stand in the general crisis of social imagination and the parallel crisis of representational aesthetics? Born in isolation, Russian meta-utopian fiction is certainly not an isolated phenomenon. It parallels the renewed attention to language, semiotic play, and narrative structure that has figured so importantly in the West in opening up new insight into ideological structures. Its challenge to maximalist, bipolar thinking and its argument for the middle ground makes meta-utopian fiction very much of a piece with current social, literary, and philosophical discourse. Indeed, if anything, it forces us to raise the question of social imagination,
CHAPTER SEVEN Sung Literati Thought and the I Ching from:
Sung Dynasty Uses of the I Ching
Abstract: Our previous chapters have discussed various ways in which four Sung literati sought to ground values in the natural world. Each man set out to demonstrate the coherence of heaven, earth, and humanity, that is, to show that there was one common and universal foundation to all things. If we are careful in our use of the terms, we could say that each offered a particular solution to the longstanding question of integrating culture with nature. As well, each prescribed a transformative method of
hsüehwhereby literati might learn to apprehend these values for themselves, thereby establishing a basis for
2 The Wider British Context in Darwin’s Theorizing from:
The Darwinian Heritage
Author(s) Schweber Silvan S.
Abstract: The
Origin of Specieswas the culmination of Darwin’s theorizing of the previous twenty years. Its unique role in delineating the subsequent debates over all aspects of evolution account for the enduring interest in the construction of theOriginand the intellectual and other factors that helped shape its final form. We know from Darwin’s correspondence that he saw himself as constantly engaged in “species-work” during the period from 1840 to 1854. It was “far-distant work” but he did indicate to several of his correspondents that he intended to write a book on the species question, though he would “not
16 Darwin the Young Geologist from:
The Darwinian Heritage
Author(s) Herbert Sandra
Abstract: The question I propose to answer in this paper is this: was the work Charles Darwin did as a young geologist compatible with the development of the field of geology in England in the 1830s, and, if so, how? I shall begin by outlining what I see as the major features of the development of geology as a field in England during the period. First, however, I should like to quote a statement on the subject by Martin Rudwick:
26 Darwinism as a Historical Entity: from:
The Darwinian Heritage
Author(s) Hull David L.
Abstract: In a recent meeting of the American Association for the Advancement of Science, several eminent scientists addressed the question: What happened to Darwinism between the two Darwinian Centennials, 1959–1982?¹ An unanticipated problem soon arose — none of the participants could agree on what Darwinism actually was. Each speaker was sure that Darwinism has an essence, a set of tenets that all and only Darwinians hold, but no two could agree about which tenets are actually essential. Is selectionism essential? Must nearly all traits and all adaptations arise through natural selection, or does the neutralist alternative also count as part
28 Adaptation and Mechanisms of Evolution After Darwin: from:
The Darwinian Heritage
Author(s) Provine William B.
Abstract: Do the primary mechanisms of evolution in nature lead to adaptation? This has remained a persistently controversial question from the appearance of Charles Darwin’s
Originin 1859 until the present. The main reason for this persistent controversy is that evolutionists have disagreed about whether or not the observed differences between closely related taxa (especially at the species level) are adaptive, and disagreed about the prevailing mechanisms of microevolution (evolution up to the level of geographical races or subspecies), speciation, and macroevolution (evolution above the species level). Although the question of adaptation in relation to mechanisms of evolution became more narrowly
29 Darwin on Natural Selection: from:
The Darwinian Heritage
Author(s) Sober Elliott
Abstract: Whig history is full of threats and promises. Interpreting the past in terms of the present has its dangers; since the present did not cause the past, one can be misled in the search for explanation. But when the question we put to the past concerns its meaning, matters change; seeing the significance of the past may well essentially involve seeing it in terms of the present.
30 Images of Darwin: from:
The Darwinian Heritage
Author(s) La Vergata Antonello
Abstract: The members of any community sooner or later begin to reflect on their past with an eye to their future. Darwin scholars are no exception. They have increasingly found themselves discussing methodological problems and more general “philosophical” questions, such as their relationship to other areas of the history of science and to studies on the nature of science.
Introduction from:
The Three Genres and the Interpretation of Lyric
Abstract: The discipline of hermeneutics in general, and of literary criticism in particular, is in a state of extraordinary ferment. Ferment is healthy when it calls into question the assumptions that we have never articulated or that we have forgotten we ever made. One’s assumptions perhaps depend ultimately on one’s temperament or even one’s faith, but that is all the more reason for articulating them. In this book I shall try to articulate certain assumptions about literary works and the nature and ends of criticism, and I shall try to see what consequences follow.
CHAPTER I Lyric, Epic, Dramatic: from:
The Three Genres and the Interpretation of Lyric
Abstract: A theory of genre that will produce certainty about the real nature of literary works must await an answer to the question, “How is language possible?” Current theories that treat language “scientifically” in the narrow sense, as an object among other objects, must fail to deal adequately with the consciousness of meaning in the speaking and understanding subject. Precisely where the structuralist enterprise attempts to usurp the task of hermeneutics, as Paul Ricoeur points out, it oversteps its limits as a science.¹ On the other hand, philosophies of language that begin from the thinking subject and postulate a prelinguistic consciousness
Introduction from:
The Three Genres and the Interpretation of Lyric
Abstract: The discipline of hermeneutics in general, and of literary criticism in particular, is in a state of extraordinary ferment. Ferment is healthy when it calls into question the assumptions that we have never articulated or that we have forgotten we ever made. One’s assumptions perhaps depend ultimately on one’s temperament or even one’s faith, but that is all the more reason for articulating them. In this book I shall try to articulate certain assumptions about literary works and the nature and ends of criticism, and I shall try to see what consequences follow.
CHAPTER I Lyric, Epic, Dramatic: from:
The Three Genres and the Interpretation of Lyric
Abstract: A theory of genre that will produce certainty about the real nature of literary works must await an answer to the question, “How is language possible?” Current theories that treat language “scientifically” in the narrow sense, as an object among other objects, must fail to deal adequately with the consciousness of meaning in the speaking and understanding subject. Precisely where the structuralist enterprise attempts to usurp the task of hermeneutics, as Paul Ricoeur points out, it oversteps its limits as a science.¹ On the other hand, philosophies of language that begin from the thinking subject and postulate a prelinguistic consciousness
CHAPTER II SAMSON AGONISTES AND THE SAMSON STORY IN JUDGES from:
Interpreting SAMSON AGONISTES
Abstract: The history of the Old Testament, of the formation of certain books into a canon, is, in part, the history of what happens when prophetic literature is invested with priestly understanding. Prophecy is lost in the appropriation, which is to say that the prophetic word loses its urgency and hence its bearing on the moment at hand; its relevance to the present is displaced by binding the text to the past, the future, or both. One set of questions involves; what did it mean for this particular set of books to become bound, and binding? under what conditions did their
CHAPTER II SAMSON AGONISTES AND THE SAMSON STORY IN JUDGES from:
Interpreting SAMSON AGONISTES
Abstract: The history of the Old Testament, of the formation of certain books into a canon, is, in part, the history of what happens when prophetic literature is invested with priestly understanding. Prophecy is lost in the appropriation, which is to say that the prophetic word loses its urgency and hence its bearing on the moment at hand; its relevance to the present is displaced by binding the text to the past, the future, or both. One set of questions involves; what did it mean for this particular set of books to become bound, and binding? under what conditions did their
CHAPTER THREE The Limits of Word-Play: from:
Poetry, Word-Play, and Word-War in Wallace Stevens
Abstract: Word-play has no limits, yet in practice it must be limited. Argument, on the other hand, tries to set its own limits. Word-play tends to raise a question of limits, argument tends to mask the question of limits.
The Comedian as the Letter Cis about limits and possible evasions of limits. It is about Stevensʹ younger poetic self, and it first took the form of aBildungsroman, a form that itself provides a plot about overcoming limitations. Stevensʹ revisions changed this form and made the poem much more difficult, as he tried to evade expected plot lines, troping, closure,
CHAPTER TEN War and the Normal Sublime: from:
Poetry, Word-Play, and Word-War in Wallace Stevens
Abstract: What kind of word-play is the title
Esthétique du Mal?Weakly provocative might be one answer—a mixing of aesthetics and ethics, a calling-up of Baudelaire. The word ʺesthétiqueʺ suggests a question of translation, and not just French to English. Greek is also pertinent in the etymological sense of the word, and Stevens said he had this sense in mind. ʺI was thinking of aesthetics as the equivalent of aperçus, which seems to have been the original meaningʺ (L469, 1944; cf. OED, ʺaesthetics,ʺ ia, and the headnote, especially on Kant). John Crowe Ransom may have suggested one starting point,
CHAPTER THREE The Limits of Word-Play: from:
Poetry, Word-Play, and Word-War in Wallace Stevens
Abstract: Word-play has no limits, yet in practice it must be limited. Argument, on the other hand, tries to set its own limits. Word-play tends to raise a question of limits, argument tends to mask the question of limits.
The Comedian as the Letter Cis about limits and possible evasions of limits. It is about Stevensʹ younger poetic self, and it first took the form of aBildungsroman, a form that itself provides a plot about overcoming limitations. Stevensʹ revisions changed this form and made the poem much more difficult, as he tried to evade expected plot lines, troping, closure,
CHAPTER TEN War and the Normal Sublime: from:
Poetry, Word-Play, and Word-War in Wallace Stevens
Abstract: What kind of word-play is the title
Esthétique du Mal?Weakly provocative might be one answer—a mixing of aesthetics and ethics, a calling-up of Baudelaire. The word ʺesthétiqueʺ suggests a question of translation, and not just French to English. Greek is also pertinent in the etymological sense of the word, and Stevens said he had this sense in mind. ʺI was thinking of aesthetics as the equivalent of aperçus, which seems to have been the original meaningʺ (L469, 1944; cf. OED, ʺaesthetics,ʺ ia, and the headnote, especially on Kant). John Crowe Ransom may have suggested one starting point,
INTRODUCTION from:
Beauty and Holiness
Abstract: The titleof this book expresses its unique intent I believe that responsible discussion of the relation of art to religion must address some fundamental questions of theory and method that are frequently overlooked or inadequately addressed in works on religious art, “religion and art,” or “art in religion.” Any worthwhile discussion of religion, whether in relation to art or to any other human phenomenon, entails or presupposes a theory of what religion is, or is taken to be, in that discussion Any worthwhile discussion of art, whether historical or critical, entails or presupposes a theory of what art is
CHAPTER THREE Holiness and Beauty in Modern Theories of Religion from:
Beauty and Holiness
Abstract: It isappropriate to begin this chapter with some remarks about the use of the term “theories” in its heading, because the use of the term itself encapsulates many of the questions posed by developments of thought in the nineteenth and early twentieth centuries to which we alluded in Chapter Two
THREE COLLECTIVE MEANING: from:
Merleau-Ponty and the Foundation of Existential Politics
Abstract: When Sartre first applied his existential ontology to political questions, the Marxist theorist Henri Lefebvre chided him for posing “the human problem” as “an individual question, abstract and theoretical.” This was in sorry contrast to Marxism, which sees man’s social condition as “a problem of action founded on objective knowledge.”¹ Merleau-Ponty, coming to Sartre’s defense, was suspicious of this Marxism that refused to “tarry over the task of describing being and of founding the existence of other people” (SNS 134, tr. 77). His use of “founding” suggests that political theory starts not by assuming that man’s nature is social, but
EIGHT IN SEARCH OF MERLEAU-PONTY’S LATE POLITICS from:
Merleau-Ponty and the Foundation of Existential Politics
Abstract: In
The Adventures of the Dialectic,Merleau-Ponty explains how successive confrontations with the somber realities of the revolutionary experience finally forced him to call into question the guiding assumptions of his politics of the 1940s.
THREE COLLECTIVE MEANING: from:
Merleau-Ponty and the Foundation of Existential Politics
Abstract: When Sartre first applied his existential ontology to political questions, the Marxist theorist Henri Lefebvre chided him for posing “the human problem” as “an individual question, abstract and theoretical.” This was in sorry contrast to Marxism, which sees man’s social condition as “a problem of action founded on objective knowledge.”¹ Merleau-Ponty, coming to Sartre’s defense, was suspicious of this Marxism that refused to “tarry over the task of describing being and of founding the existence of other people” (SNS 134, tr. 77). His use of “founding” suggests that political theory starts not by assuming that man’s nature is social, but
EIGHT IN SEARCH OF MERLEAU-PONTY’S LATE POLITICS from:
Merleau-Ponty and the Foundation of Existential Politics
Abstract: In
The Adventures of the Dialectic,Merleau-Ponty explains how successive confrontations with the somber realities of the revolutionary experience finally forced him to call into question the guiding assumptions of his politics of the 1940s.
Gardening for Fun and Profit from:
Eros the Bittersweet
Abstract: It is an image of gardens (276b-77a). Lovers and writers and cicadas are not the only ones who find themselves at odds with time. Gardeners also have occasion to wish to evade, manipulate, and defy temporal conditions. The occasions are festive ones and, according to Sokrates, on such occasions gardeners become playful and gardening does not follow serious rules. Plato introduces the subject of gardens in order to make a point about the art of writing, whose seriousness he wishes to put into question. Let us consider first the play of gardening and then the play of writing. Plato brings
Something Serious Is Missing from:
Eros the Bittersweet
Abstract: The static blooms of Adonis provide us with an answer to our question ‘What would the lover ask of time?’ As Plato formulates it, the answer brings us once again to the perception that lovers and readers have very similar desires. And the desire of each is something paradoxical. As lover you want ice to
beice and yet not melt in your hands. As reader you want knowledge tobeknowledge and yet lie fixed on a written page. Such wants cannot help but pain you, at least in part, because they place you at a blind point from
Book Title: Authority, Autonomy, and Representation in American Literature, 1776-1865- Publisher: Princeton University Press
Author(s): PATTERSON MARK R.
Abstract: From the Revolutionary War to the Civil War, a familiar scene appears and reappears in American literature: a speaker stands before a crowd of men and women, attempting to mitigate their natural suspicions in order to form a body of federated wills. In this important study of the relationship of literature and politics, Mark Patterson argues that this scene restates political issues in literary terms and embodies the essential problems of American democracy facing both politicians and writers: What is autonomy? How does representation work? Where does true authority lie? Beginning with the debate over ratification of the United States Constitution, Patterson follows out the complex literary consequences of these questions.
Link: http://www.jstor.org/stable/j.ctt7zv1pd
Book Title: Authority, Autonomy, and Representation in American Literature, 1776-1865- Publisher: Princeton University Press
Author(s): PATTERSON MARK R.
Abstract: From the Revolutionary War to the Civil War, a familiar scene appears and reappears in American literature: a speaker stands before a crowd of men and women, attempting to mitigate their natural suspicions in order to form a body of federated wills. In this important study of the relationship of literature and politics, Mark Patterson argues that this scene restates political issues in literary terms and embodies the essential problems of American democracy facing both politicians and writers: What is autonomy? How does representation work? Where does true authority lie? Beginning with the debate over ratification of the United States Constitution, Patterson follows out the complex literary consequences of these questions.
Link: http://www.jstor.org/stable/j.ctt7zv1pd
Book Title: Poetics of Reading- Publisher: Princeton University Press
Author(s): WIMMERS INGE CROSMAN
Abstract: What happens when we read novels and how do we make sense of them? Inge Wimmers explores these questions by developing a flexible poetics of reading that generously opens up the interpretive space between reader and text, while drawing on current theories of reading and combining rhetorical, pragmatic, and phenomenological approaches. "Poetics," here, is extended beyond the study of purely textual features to structures of exchange between text and reader. In a discussion of four major French novels from the seventeenth century to the present, the author not only sets up a broad-based poetics but also makes important contributions to contemporary issues in the study of narrative. Wimmers introduces the concept of multiple, interlocking frames of reference that allows for the integration of diverse critical perspectives. Analyzing La Princesse de Cleves, Madame Bovary, A la recherche du temps perdu, and Projet pour une revolution a New York, she shows how texts provide some frames of reference, while others are produced by the reader's disposition and cultural milieu.
Link: http://www.jstor.org/stable/j.ctt7zv2nc
INTRODUCTION from:
Poetics of Reading
Abstract: This study began with the question, What is it to read a novel? The question seemed straightforward enough to me at first, though I knew that to define reading I would have to extricate myself from a jungle of conflicting theories. Whatever the theory, however, reading always seemed to involve both a reader and a text. Or so I thought, until I realized that the very concepts of reader and text were seriously being questioned.
THREE Madame Bovary or the Dangers of Misreading from:
Poetics of Reading
Abstract: Though the novel’s title focuses the reader’s attention on what he may well expect to be its central subject, such expectations are frustrated from the start, since the opening chapters focus on Charles, not Emma. Nor is this narrative focus a stable one, as soon becomes evident when other disconcerting hurdles are encountered. Through jarring contrasts and shifting perspectives, Flaubert’s reader is soon drawn into a more active, hermeneutic reading; the central question is no longer “What will happen next?” but, rather, “Why are things told that way?” This heightened attention to narrative form takes us beyond the story world
FOUR Proust’s Palimpsest: from:
Poetics of Reading
Abstract: A striking similarity between
Madame BovaryandA la recherche du temps perduis the central importance given to the question of reading. Both novels include detailed descriptions of how their central characters read and respond to works of art. While the focus inMadame Bovaryis on negative versions of reading that warn us, through irony, about the dangers of misreading, Proust’s novel abounds in models of reading designed to show how the fictions of art and literature set in motion a process of reading that is creative, not destructive. Though Proust’s narrator also gives a few examples of
SIX Conclusion: from:
Poetics of Reading
Abstract: What is it to read novels? This is the question asked at the outset of this study. It is clear by now that there is no one simple answer. Readings differ depending on the kind of novel being read and the reader’s purpose, interests, and ideology. By opening the interpretive space between reader and text to include both text interpretation and self-interpretation, the frames of reference that come into play are multiplied. Moreover, the emphasis in recent theories of reading on emotional response—in particular the enjoyment readers get from taking an active part—opens up new directions for a
Book Title: Poetics of Reading- Publisher: Princeton University Press
Author(s): WIMMERS INGE CROSMAN
Abstract: What happens when we read novels and how do we make sense of them? Inge Wimmers explores these questions by developing a flexible poetics of reading that generously opens up the interpretive space between reader and text, while drawing on current theories of reading and combining rhetorical, pragmatic, and phenomenological approaches. "Poetics," here, is extended beyond the study of purely textual features to structures of exchange between text and reader. In a discussion of four major French novels from the seventeenth century to the present, the author not only sets up a broad-based poetics but also makes important contributions to contemporary issues in the study of narrative. Wimmers introduces the concept of multiple, interlocking frames of reference that allows for the integration of diverse critical perspectives. Analyzing La Princesse de Cleves, Madame Bovary, A la recherche du temps perdu, and Projet pour une revolution a New York, she shows how texts provide some frames of reference, while others are produced by the reader's disposition and cultural milieu.
Link: http://www.jstor.org/stable/j.ctt7zv2nc
INTRODUCTION from:
Poetics of Reading
Abstract: This study began with the question, What is it to read a novel? The question seemed straightforward enough to me at first, though I knew that to define reading I would have to extricate myself from a jungle of conflicting theories. Whatever the theory, however, reading always seemed to involve both a reader and a text. Or so I thought, until I realized that the very concepts of reader and text were seriously being questioned.
THREE Madame Bovary or the Dangers of Misreading from:
Poetics of Reading
Abstract: Though the novel’s title focuses the reader’s attention on what he may well expect to be its central subject, such expectations are frustrated from the start, since the opening chapters focus on Charles, not Emma. Nor is this narrative focus a stable one, as soon becomes evident when other disconcerting hurdles are encountered. Through jarring contrasts and shifting perspectives, Flaubert’s reader is soon drawn into a more active, hermeneutic reading; the central question is no longer “What will happen next?” but, rather, “Why are things told that way?” This heightened attention to narrative form takes us beyond the story world
FOUR Proust’s Palimpsest: from:
Poetics of Reading
Abstract: A striking similarity between
Madame BovaryandA la recherche du temps perduis the central importance given to the question of reading. Both novels include detailed descriptions of how their central characters read and respond to works of art. While the focus inMadame Bovaryis on negative versions of reading that warn us, through irony, about the dangers of misreading, Proust’s novel abounds in models of reading designed to show how the fictions of art and literature set in motion a process of reading that is creative, not destructive. Though Proust’s narrator also gives a few examples of
SIX Conclusion: from:
Poetics of Reading
Abstract: What is it to read novels? This is the question asked at the outset of this study. It is clear by now that there is no one simple answer. Readings differ depending on the kind of novel being read and the reader’s purpose, interests, and ideology. By opening the interpretive space between reader and text to include both text interpretation and self-interpretation, the frames of reference that come into play are multiplied. Moreover, the emphasis in recent theories of reading on emotional response—in particular the enjoyment readers get from taking an active part—opens up new directions for a
Book Title: Poetics of Reading- Publisher: Princeton University Press
Author(s): WIMMERS INGE CROSMAN
Abstract: What happens when we read novels and how do we make sense of them? Inge Wimmers explores these questions by developing a flexible poetics of reading that generously opens up the interpretive space between reader and text, while drawing on current theories of reading and combining rhetorical, pragmatic, and phenomenological approaches. "Poetics," here, is extended beyond the study of purely textual features to structures of exchange between text and reader. In a discussion of four major French novels from the seventeenth century to the present, the author not only sets up a broad-based poetics but also makes important contributions to contemporary issues in the study of narrative. Wimmers introduces the concept of multiple, interlocking frames of reference that allows for the integration of diverse critical perspectives. Analyzing La Princesse de Cleves, Madame Bovary, A la recherche du temps perdu, and Projet pour une revolution a New York, she shows how texts provide some frames of reference, while others are produced by the reader's disposition and cultural milieu.
Link: http://www.jstor.org/stable/j.ctt7zv2nc
INTRODUCTION from:
Poetics of Reading
Abstract: This study began with the question, What is it to read a novel? The question seemed straightforward enough to me at first, though I knew that to define reading I would have to extricate myself from a jungle of conflicting theories. Whatever the theory, however, reading always seemed to involve both a reader and a text. Or so I thought, until I realized that the very concepts of reader and text were seriously being questioned.
THREE Madame Bovary or the Dangers of Misreading from:
Poetics of Reading
Abstract: Though the novel’s title focuses the reader’s attention on what he may well expect to be its central subject, such expectations are frustrated from the start, since the opening chapters focus on Charles, not Emma. Nor is this narrative focus a stable one, as soon becomes evident when other disconcerting hurdles are encountered. Through jarring contrasts and shifting perspectives, Flaubert’s reader is soon drawn into a more active, hermeneutic reading; the central question is no longer “What will happen next?” but, rather, “Why are things told that way?” This heightened attention to narrative form takes us beyond the story world
FOUR Proust’s Palimpsest: from:
Poetics of Reading
Abstract: A striking similarity between
Madame BovaryandA la recherche du temps perduis the central importance given to the question of reading. Both novels include detailed descriptions of how their central characters read and respond to works of art. While the focus inMadame Bovaryis on negative versions of reading that warn us, through irony, about the dangers of misreading, Proust’s novel abounds in models of reading designed to show how the fictions of art and literature set in motion a process of reading that is creative, not destructive. Though Proust’s narrator also gives a few examples of
SIX Conclusion: from:
Poetics of Reading
Abstract: What is it to read novels? This is the question asked at the outset of this study. It is clear by now that there is no one simple answer. Readings differ depending on the kind of novel being read and the reader’s purpose, interests, and ideology. By opening the interpretive space between reader and text to include both text interpretation and self-interpretation, the frames of reference that come into play are multiplied. Moreover, the emphasis in recent theories of reading on emotional response—in particular the enjoyment readers get from taking an active part—opens up new directions for a
Book Title: The Reader in the Text-Essays on Audience and Interpretation
Publisher: Princeton University Press
Author(s): Crosman Inge
Abstract: A reader may be in" a text as a character is in a novel, but also as one is in a train of thought--both possessing and being possessed by it. This paradox suggests the ambiguities inherent in the concept of audience. In these original essays, a group of international scholars raises fundamental questions about the status--be it rhetorical, semiotic and structuralist, phenomenological, subjective and psychoanalytic, sociological and historical, or hermeneutic--of the audience in relation to a literary or artistic text.
Link: http://www.jstor.org/stable/j.ctt7zv3jc
Do Readers Make Meaning? from:
The Reader in the Text
Author(s) Crosman Robert
Abstract: The question is itself annoyingly vague and ambiguous, yet it is as close as I can get to expressing what seems to me the central issue of literary theory today. When Jonathan Culler calls for a “theory of reading,” when Stanley Fish speaks of “reading communities” and “reading strategies,” when Jacques Derrida announces that “the reader writes the text,” they are all, in varying degrees, answering in the affirmative. And when other theorists—Wayne Booth, E. D. Hirsch, and a host of others—see solipsism and moral chaos in such an answer, they too are testifying to the importance of
Toward a Sociology of Reading from:
The Reader in the Text
Author(s) Suleiman Susan R.
Abstract: When raising the question of the reader’s status in the text, we may have in mind two sets of problems. According to one approach, the reader is thought of as an end conceived by the writer, whose work, accordingly, may be read in reference to the idea we have of that reader. A certain number of studies have enriched the history of literary criticism in this way, showing that the expectations of a particular public aimed at by the writer were determinative down to the most secret strata of the text (Jauss’s
Erwartungshorizontfor example).
Notes on the Text as Reader from:
The Reader in the Text
Author(s) Prince Gerald
Abstract: Reading is an activity that presupposes a text (a set of visually presented linguistic symbols from which meaning can be extracted), a reader (an agent capable of extracting meaning from that text), and an interaction between the text and the reader such that the latter is able to answer correctly at least some questions about the meaning of the former. A text like
Book Title: The Reader in the Text-Essays on Audience and Interpretation
Publisher: Princeton University Press
Author(s): Crosman Inge
Abstract: A reader may be in" a text as a character is in a novel, but also as one is in a train of thought--both possessing and being possessed by it. This paradox suggests the ambiguities inherent in the concept of audience. In these original essays, a group of international scholars raises fundamental questions about the status--be it rhetorical, semiotic and structuralist, phenomenological, subjective and psychoanalytic, sociological and historical, or hermeneutic--of the audience in relation to a literary or artistic text.
Link: http://www.jstor.org/stable/j.ctt7zv3jc
Do Readers Make Meaning? from:
The Reader in the Text
Author(s) Crosman Robert
Abstract: The question is itself annoyingly vague and ambiguous, yet it is as close as I can get to expressing what seems to me the central issue of literary theory today. When Jonathan Culler calls for a “theory of reading,” when Stanley Fish speaks of “reading communities” and “reading strategies,” when Jacques Derrida announces that “the reader writes the text,” they are all, in varying degrees, answering in the affirmative. And when other theorists—Wayne Booth, E. D. Hirsch, and a host of others—see solipsism and moral chaos in such an answer, they too are testifying to the importance of
Toward a Sociology of Reading from:
The Reader in the Text
Author(s) Suleiman Susan R.
Abstract: When raising the question of the reader’s status in the text, we may have in mind two sets of problems. According to one approach, the reader is thought of as an end conceived by the writer, whose work, accordingly, may be read in reference to the idea we have of that reader. A certain number of studies have enriched the history of literary criticism in this way, showing that the expectations of a particular public aimed at by the writer were determinative down to the most secret strata of the text (Jauss’s
Erwartungshorizontfor example).
Notes on the Text as Reader from:
The Reader in the Text
Author(s) Prince Gerald
Abstract: Reading is an activity that presupposes a text (a set of visually presented linguistic symbols from which meaning can be extracted), a reader (an agent capable of extracting meaning from that text), and an interaction between the text and the reader such that the latter is able to answer correctly at least some questions about the meaning of the former. A text like
3 Imagined Nations: from:
Contemporary Majority Nationalism
Author(s) CASTIÑEIRA ÀNGEL
Abstract: Faced with the phenomenon of new identity claims, philosophers and social scientists have been obliged to revisit the question of what aspects make up personal identity and, more generally, collective identities. In part, this problem emerges, I would speculate, because the question has been poorly phrased. Thus, researchers might ask, why do we as humans claim to have an identity? Why do we also attribute identities to such groups as corporations, villages, or nations?
4 Cultural Diversity and Modernity: from:
Contemporary Majority Nationalism
Author(s) DUPONT LOUIS
Abstract: “Where am I?” That certainly seems to be a trivial question. After all, every one of us can find, on a map or on our GPS, where we stand, where we want to go, and how we get there. But that is obviously not the question being asked here. “Where am I?” questions what might be called the sensitive space, as when a “voyageur” or an explorer finds him- or herself in an unfamiliar place or in a space that is no longer understood. The “voyageur” wants to make sense of where he or she is and thus looks for
CHAPTER 9 Towards an Explanation of Classic Status from:
The Status and Appraisal of Classic Texts
Abstract: The question arises naturally and starkly from a consideration of the appraisive field of textual analysis shared by political
CHAPTER 9 Towards an Explanation of Classic Status from:
The Status and Appraisal of Classic Texts
Abstract: The question arises naturally and starkly from a consideration of the appraisive field of textual analysis shared by political
Isak Dinesen’s “The Pearls:” from:
Isak Dinesen and Narrativity
Author(s) Foshay Toby
Abstract: The main question in an Isak Dinesen story is not what will happen next,but what is happening now or what is the meaning of what
FIVE The Problem of Dualism from:
Symbol and Truth in Blake's Myth
Abstract: Was Blake a dualist or a monist? If that question had a simple answer this book would not have been written. The answer is highly complex because in certain respects Blake was both, and because neither term has much meaning until it is illuminated by a specific context. Throughout his career Blake firmly opposed at least one form of dualism, the Cartesian distinction between mind (or soul) and body. “Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age”
(MHH,
FIVE The Problem of Dualism from:
Symbol and Truth in Blake's Myth
Abstract: Was Blake a dualist or a monist? If that question had a simple answer this book would not have been written. The answer is highly complex because in certain respects Blake was both, and because neither term has much meaning until it is illuminated by a specific context. Throughout his career Blake firmly opposed at least one form of dualism, the Cartesian distinction between mind (or soul) and body. “Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age”
(MHH,
FIVE The Problem of Dualism from:
Symbol and Truth in Blake's Myth
Abstract: Was Blake a dualist or a monist? If that question had a simple answer this book would not have been written. The answer is highly complex because in certain respects Blake was both, and because neither term has much meaning until it is illuminated by a specific context. Throughout his career Blake firmly opposed at least one form of dualism, the Cartesian distinction between mind (or soul) and body. “Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age”
(MHH,
FIVE The Problem of Dualism from:
Symbol and Truth in Blake's Myth
Abstract: Was Blake a dualist or a monist? If that question had a simple answer this book would not have been written. The answer is highly complex because in certain respects Blake was both, and because neither term has much meaning until it is illuminated by a specific context. Throughout his career Blake firmly opposed at least one form of dualism, the Cartesian distinction between mind (or soul) and body. “Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of Soul in this age”
(MHH,
ONE BETWEEN HISTORY AND FICTION: from:
Neverending Stories
Author(s) Pavel Thomas
Abstract: The distinction between history and fiction is once again stirring the interest of critics.¹ The question seemed settled in premodern times, when history was assumed to narrate the particular and poetry the general. True, until the nineteenth century, history was counted among the belles lettres, but that was a matter of stylistic kinship rather than of epistemological classification. Later, the practitioners of modern historiography became confident that their trade was more scientific than literary; therefore, the attempts to find new criteria for distinguishing history from poetry were welcomed. By then, fiction, or at least some of it, had ceased to
SIX AUTHENTICITY AS MASK: from:
Neverending Stories
Author(s) Hamburger Käte
Abstract: Wolfgang hildesheimer’s latest book,
Marbot: A Biography,invites us to consider questions quite different from those that every literary work, in one way or another, provokes.¹ This is also an indication of how unusual, indeed extraordinary, this book is. But its unconventionality is not without pitfalls, and thus it presents us with a difficult case for interpretation and evaluation. This only becomes completely clear if we put ourselves in the position of a reader fifty or one hundred years hence, when it is no longer possible to set up television interviews with the author, or indeed to ask him any
FIFTEEN CONTINGENCY from:
Neverending Stories
Author(s) Wellbery David E.
Abstract: What sorts of issues does the concept of contingency introduce into the enterprise of literacy criticism, in its broadest sense? Is there a sense in which the objects literary critics study are characterized by an element of contingency? And, if such is the case, are they indeed “objects” that could be constituted within a rigorous theoretical program? Or is contingency one of those points where the enterprise of literary criticism touches on its limits, where it takes shape, precisely, as a reflection on the limits of its own epistemological intention? Such are the questions that the following remarks, essayistically and
Book Title: Fabricating History-English Writers on the French Revolution
Publisher: Princeton University Press
Author(s): Friedman Barton R.
Abstract: At the same time, this work explores questions about narrative strategies, as they are shaped by, or shape, events. Narratives incorporate the ideological and metaphysical preconceptions that the authors bring with them to their writing. "This is not to argue," Professor Friedman says, "that historical narratives are only about the mind manufacturing them or, more narrowly yet, about themselves as mere linguistic constructs. They illumine both the time and place they seek to re-create and, if by indirection, the time and place of the mind thinking them into being."
Link: http://www.jstor.org/stable/j.ctt7zvq6m
2 P.F.Strawson: from:
Central Works of Philosophy, Volume 5
Author(s) Snowdon Paul
Abstract: Peter Strawson published
Individualsin 1959. He had been a Fellow at University College, Oxford, since 1948. Later he was appointed as Gilbert Ryle's successor to the Waynflete Professorship in Oxford. Strawson had achieved fame, like Frege earlier and Kripke later, by writing about reference. In “On Referring” (1950a) he criticized Russell's theory of definite descriptions and claimed that at least some uses of expressions of the form “TheF” are devices reference rather than a form of general quantification.¹ He moved from this to consider the question of the general relation between ordinary language formal logic, in his first
3 John Rawls: from:
Central Works of Philosophy, Volume 5
Author(s) Laden Anthony Simon
Abstract: In his classes, John Rawls routinely quoted R. G. Collingwood’s remark that “the history of political theory is not the history of different answers to one and same question, but the history of a problem more or less constantly changing, whose solution was changing with it" (Rawls 2000b: xvi). To understand Rawls’s own work, we would do well to understand the problem he took himself be addressing. Fortunately, Rawls tells us what that problem is:
14 John McDowell: from:
Central Works of Philosophy, Volume 5
Author(s) Thornton Tim
Abstract: First, it addresses what is perhaps the central question of modern philosophy since Descartes: what is the relation between mind and world? This large and rather abstract question is raised through a number of more specific, but still central, questions in philosophy. How is it possible for thoughts to be about the
Book Title: Between Muslim and Jew-The Problem of Symbiosis under Early Islam
Publisher: Princeton University Press
Author(s): WASSERSTROM STEVEN M.
Abstract: Steven Wasserstrom undertakes a detailed analysis of the "creative symbiosis" that existed between Jewish and Muslim religious thought in the eighth through tenth centuries. Wasserstrom brings the disciplinary approaches of religious studies to bear on questions that have been examined previously by historians and by specialists in Judaism and Islam. His thematic approach provides an example of how difficult questions of influence might be opened up for broader examination.
Link: http://www.jstor.org/stable/j.ctt7zvsxn
Textual Play, Power, and Cultural Critique: from:
Modernist Anthropology
Author(s) MANGANARO MARC
Abstract: This anthology is born out of a number of critical developments in the past twenty-five years that have brought about, among other things, a coalescence of anthropology and current theories on discourse emerging from literary and other cultural studies. Perhaps most important, recent anthropological writing has called into question the legitimacy with which we represent the “Other” in cultural written accounts. Indeed, insights gained into the nature of representation and power relations have made impossible the comfortable assumption that other cultures can be grasped, categorized, and put on paper. The recognition that cultural representation is inherently problematic is of course
The Historical Materialist Critique of Surrealism and Postmodernist Ethnography from:
Modernist Anthropology
Author(s) WEBSTER STEVEN
Abstract: Form has become important in some contemporary ethnographic writing. However, the social theory implicit in the writing cannot be easily distinguished from its form. History is obscured in this merger, which is itself historic. In the social sciences, the long-established distinction between aesthetic criticism and social science, although often questioned, seems to have become blurred in practice and problematic in theory since about the 1960s. In aesthetics and literary criticism, on the other hand, the apparent convergence has long been implicit in the conceptual framework of modernism. Since the 1970s the perhaps related processes in some of the social sciences
7 The Ambiguous Ethics of Beauvoir from:
Existentialist Thinkers and Ethics
Author(s) DAIGLE CHRISTINE
Abstract: In the conclusion of his major treatise,
Being and Nothingness, Jean-Paul Sartre announces that his next endeavour will be to deal with ethics. In the last section, “Ethical Implications,” he tells of how ontology and existential psychoanalysis can inform the individual that he or she is free and the source of all values. However, ontology and existential psychoanalysis cannot give moral prescriptions. All questions relative to freedom and how this freedom will deal with its situation are questions “which refer us to a pure and not an accessory reflection, [and] can find their reply only on the ethical plane. We
3 Perspectives from Social Scientists and Humanists from:
Transdisciplinarity
Author(s) Krimsky Sheldon
Abstract: The first thing that comes to mind when I hear the term “transdisciplinarity” is problem-centered investigations in contrast to “discipline-centered investigations.” Disciplines provide methods of investigation and therotical frameworks that inform the methods of inquiry. The questions asked are based on what has been accomplished in the past. Natural science is largely incremental. We build on prior work. The lattice of concepts and theories is self-reinforcing. It is only during periods of major paradigm shifts or scientific revolutions when one experiences the collapse of the entire structure. That may mean the theory has been replaced, but it doesn’t necessarily implied
10 CONCLUSION: from:
In Search of Elegance
Abstract: Harnessing the phenomenological method of inquiry, the theory undertakes to answer the first question by defining the architectural artefact: it is a physical object, time and
Introduction from:
Living Prism
Abstract: The unity of this book lies not in any answers it may bring but in the persistence of its questionings. The circumstances of life, study, and work had led me to the humanities: a smattering of Protestant theology, followed by philosophy, followed in turn by French literature of the twentieth century but gradually also of the sixteenth; and, along these paths, the discovery of comparative literature. These were – and are – widely separate disciplines, guarded by specialists who would view any border trespassing with suspicion. My transgressions were due to the availability of certain programs of study rather than others, and
1 Literature in the Global Village from:
Living Prism
Abstract: From their earliest days comparative literature studies have lived in a paradox: they presuppose universals at work within human literatures and cultures, and seek to bring them to light through the examination of the diversity of these literatures and cultures. In recent decades the entire field of literary studies has undergone a vast movement of self-examination and self-legitimation as part of a wider movement among the human sciences to demonstrate both their scientific worth and their relevance to the situation and psyche of mankind. The question remains, however, whether this search for truth, necessarily underpinned by questioning the process of
14 Distant Voices: from:
Living Prism
Abstract: How does the postmodern literary historian make contact with the premodern world? Much present-day theorization regarding literary history (and quite relevant to history in general) begins with that question. I use the expression postmodern not as a philosophical or aesthetic label but by way of recognizing that we live in postmodernity, remembering that the status of this concept is itself problematic in that it resists being regarded as a period comparable to previous ones, sees itself more as a set of conditions of variable temporal dimensions, weakening and dissolving the very fabric of comfortable generalization. Thus, more than ever before,
15 History and the Absent Self from:
Living Prism
Abstract: Despite the fact that collective identities (whether in terms of gender or culture or ethnicity) claim to exist, and to have the right to exist for the sake of the development of the individual self, that claim is often little more than window-dressing. Yet what can one hope to accomplish by showing that the subject of the subject has received insufficient attention or the wrong kind of attention? Even if it were only clarification, it would be time well spent. But humanists have more at stake in this questioning than just clear categories because it matters supremely – without any play
18 Erasmus and the Paradox of Subjectivity from:
Living Prism
Abstract: What is paradoxical about subjectivity, and how does this question relate to the thought of Erasmus? As a philosophical issue the problematic of subjectivity is very present in our time: undeniably the struggles of the postmodern self help to ignite inquiries into the early modern past of this rich and elusive concept, paradoxical or so regarded inasmuch as (according to philosophies, and often within the same philosophy) the self both is and is not its own origin. While Renaissance humanism promoted and privileged the perfecting of the human person as a cherished ideal, it did not often envisage that self
20 Imagining the Renaissance Child from:
Living Prism
Abstract: To this vast subject I shall not attempt to bring answers but merely to raise questions and to devise, only programmatically, a conceptual framework. Many of the recent findings of social history contradict certain admittedly naïve expectations regarding the accomplishments of the Renaissance. Simplistically one might say that there has been a gap between theoretical visions of the Renaissance and its practices. I suspect there is much more to be said, and that pursuing the discrepancies is a necessary part of rewriting and rereading the Renaissance so as to uproot, destabilize, complexify our images of Renaissance children both in concept
26 Greek Myths in Modern Drama: from:
Living Prism
Abstract: To study the reappearances of myth in literature is to encounter the paradox of permanence and transformation. The haunting question that arises for the critic and the historian as well as for the theoretician of literature and those who study the anthropological, psychological, and sociological aspects of imagination is that of the resilience of myths. How is it that these ancient narratives – very often Greek myths in the case of the literatures of the West – survive and revive with ever-renewed meaning for writers, readers, and spectators of subsequent periods? What is the source of their power of resurgence? It is
Introduction from:
Living Prism
Abstract: The unity of this book lies not in any answers it may bring but in the persistence of its questionings. The circumstances of life, study, and work had led me to the humanities: a smattering of Protestant theology, followed by philosophy, followed in turn by French literature of the twentieth century but gradually also of the sixteenth; and, along these paths, the discovery of comparative literature. These were – and are – widely separate disciplines, guarded by specialists who would view any border trespassing with suspicion. My transgressions were due to the availability of certain programs of study rather than others, and
1 Literature in the Global Village from:
Living Prism
Abstract: From their earliest days comparative literature studies have lived in a paradox: they presuppose universals at work within human literatures and cultures, and seek to bring them to light through the examination of the diversity of these literatures and cultures. In recent decades the entire field of literary studies has undergone a vast movement of self-examination and self-legitimation as part of a wider movement among the human sciences to demonstrate both their scientific worth and their relevance to the situation and psyche of mankind. The question remains, however, whether this search for truth, necessarily underpinned by questioning the process of
14 Distant Voices: from:
Living Prism
Abstract: How does the postmodern literary historian make contact with the premodern world? Much present-day theorization regarding literary history (and quite relevant to history in general) begins with that question. I use the expression postmodern not as a philosophical or aesthetic label but by way of recognizing that we live in postmodernity, remembering that the status of this concept is itself problematic in that it resists being regarded as a period comparable to previous ones, sees itself more as a set of conditions of variable temporal dimensions, weakening and dissolving the very fabric of comfortable generalization. Thus, more than ever before,
15 History and the Absent Self from:
Living Prism
Abstract: Despite the fact that collective identities (whether in terms of gender or culture or ethnicity) claim to exist, and to have the right to exist for the sake of the development of the individual self, that claim is often little more than window-dressing. Yet what can one hope to accomplish by showing that the subject of the subject has received insufficient attention or the wrong kind of attention? Even if it were only clarification, it would be time well spent. But humanists have more at stake in this questioning than just clear categories because it matters supremely – without any play
18 Erasmus and the Paradox of Subjectivity from:
Living Prism
Abstract: What is paradoxical about subjectivity, and how does this question relate to the thought of Erasmus? As a philosophical issue the problematic of subjectivity is very present in our time: undeniably the struggles of the postmodern self help to ignite inquiries into the early modern past of this rich and elusive concept, paradoxical or so regarded inasmuch as (according to philosophies, and often within the same philosophy) the self both is and is not its own origin. While Renaissance humanism promoted and privileged the perfecting of the human person as a cherished ideal, it did not often envisage that self
20 Imagining the Renaissance Child from:
Living Prism
Abstract: To this vast subject I shall not attempt to bring answers but merely to raise questions and to devise, only programmatically, a conceptual framework. Many of the recent findings of social history contradict certain admittedly naïve expectations regarding the accomplishments of the Renaissance. Simplistically one might say that there has been a gap between theoretical visions of the Renaissance and its practices. I suspect there is much more to be said, and that pursuing the discrepancies is a necessary part of rewriting and rereading the Renaissance so as to uproot, destabilize, complexify our images of Renaissance children both in concept
26 Greek Myths in Modern Drama: from:
Living Prism
Abstract: To study the reappearances of myth in literature is to encounter the paradox of permanence and transformation. The haunting question that arises for the critic and the historian as well as for the theoretician of literature and those who study the anthropological, psychological, and sociological aspects of imagination is that of the resilience of myths. How is it that these ancient narratives – very often Greek myths in the case of the literatures of the West – survive and revive with ever-renewed meaning for writers, readers, and spectators of subsequent periods? What is the source of their power of resurgence? It is
Introduction from:
Living Prism
Abstract: The unity of this book lies not in any answers it may bring but in the persistence of its questionings. The circumstances of life, study, and work had led me to the humanities: a smattering of Protestant theology, followed by philosophy, followed in turn by French literature of the twentieth century but gradually also of the sixteenth; and, along these paths, the discovery of comparative literature. These were – and are – widely separate disciplines, guarded by specialists who would view any border trespassing with suspicion. My transgressions were due to the availability of certain programs of study rather than others, and
1 Literature in the Global Village from:
Living Prism
Abstract: From their earliest days comparative literature studies have lived in a paradox: they presuppose universals at work within human literatures and cultures, and seek to bring them to light through the examination of the diversity of these literatures and cultures. In recent decades the entire field of literary studies has undergone a vast movement of self-examination and self-legitimation as part of a wider movement among the human sciences to demonstrate both their scientific worth and their relevance to the situation and psyche of mankind. The question remains, however, whether this search for truth, necessarily underpinned by questioning the process of
14 Distant Voices: from:
Living Prism
Abstract: How does the postmodern literary historian make contact with the premodern world? Much present-day theorization regarding literary history (and quite relevant to history in general) begins with that question. I use the expression postmodern not as a philosophical or aesthetic label but by way of recognizing that we live in postmodernity, remembering that the status of this concept is itself problematic in that it resists being regarded as a period comparable to previous ones, sees itself more as a set of conditions of variable temporal dimensions, weakening and dissolving the very fabric of comfortable generalization. Thus, more than ever before,
15 History and the Absent Self from:
Living Prism
Abstract: Despite the fact that collective identities (whether in terms of gender or culture or ethnicity) claim to exist, and to have the right to exist for the sake of the development of the individual self, that claim is often little more than window-dressing. Yet what can one hope to accomplish by showing that the subject of the subject has received insufficient attention or the wrong kind of attention? Even if it were only clarification, it would be time well spent. But humanists have more at stake in this questioning than just clear categories because it matters supremely – without any play
18 Erasmus and the Paradox of Subjectivity from:
Living Prism
Abstract: What is paradoxical about subjectivity, and how does this question relate to the thought of Erasmus? As a philosophical issue the problematic of subjectivity is very present in our time: undeniably the struggles of the postmodern self help to ignite inquiries into the early modern past of this rich and elusive concept, paradoxical or so regarded inasmuch as (according to philosophies, and often within the same philosophy) the self both is and is not its own origin. While Renaissance humanism promoted and privileged the perfecting of the human person as a cherished ideal, it did not often envisage that self
20 Imagining the Renaissance Child from:
Living Prism
Abstract: To this vast subject I shall not attempt to bring answers but merely to raise questions and to devise, only programmatically, a conceptual framework. Many of the recent findings of social history contradict certain admittedly naïve expectations regarding the accomplishments of the Renaissance. Simplistically one might say that there has been a gap between theoretical visions of the Renaissance and its practices. I suspect there is much more to be said, and that pursuing the discrepancies is a necessary part of rewriting and rereading the Renaissance so as to uproot, destabilize, complexify our images of Renaissance children both in concept
26 Greek Myths in Modern Drama: from:
Living Prism
Abstract: To study the reappearances of myth in literature is to encounter the paradox of permanence and transformation. The haunting question that arises for the critic and the historian as well as for the theoretician of literature and those who study the anthropological, psychological, and sociological aspects of imagination is that of the resilience of myths. How is it that these ancient narratives – very often Greek myths in the case of the literatures of the West – survive and revive with ever-renewed meaning for writers, readers, and spectators of subsequent periods? What is the source of their power of resurgence? It is
INTRODUCTION: from:
From Cohen to Carson
Abstract: “One unanswered question of Canadian literature,” according to the critic Fraser Sutherland, “is why so many celebrated fiction writers begin and continue as poets.”¹ There are many possible responses to Sutherland’s question, not the least of which is that the designation “novel” holds the promise of greater book revenues and a broader audience. Indeed, Canadian authors have written sequences of prose poems, such as Daphne Marlatt’s
How Hug a Stone(1983), only to discover that their publishers insist, for marketing purposes, that their poems are novels.² Yet sales figures alone do not explain the shift from poet to novelist,
7 The English Patient, Fugitive Pieces, and the Poet’s Novel from:
From Cohen to Carson
Abstract: I began this study by suggesting one response to the question of why so many of Canada’s acclaimed novelists begin and continue as poets. For Cohen, Ondaatje, Bowering, Marlatt, and Carson, the long poem facilitated the transition from the lyric to the novel by allowing them to develop serial forms of narrative that can convey a sense of duration without sacrificing the intensity and concision of the lyric. The authors apply these serial techniques differently in their novels and address particular regional, political, and aesthetic concerns, which has garnered them acclaim in diverse quarters.
INTRODUCTION: from:
From Cohen to Carson
Abstract: “One unanswered question of Canadian literature,” according to the critic Fraser Sutherland, “is why so many celebrated fiction writers begin and continue as poets.”¹ There are many possible responses to Sutherland’s question, not the least of which is that the designation “novel” holds the promise of greater book revenues and a broader audience. Indeed, Canadian authors have written sequences of prose poems, such as Daphne Marlatt’s
How Hug a Stone(1983), only to discover that their publishers insist, for marketing purposes, that their poems are novels.² Yet sales figures alone do not explain the shift from poet to novelist,
7 The English Patient, Fugitive Pieces, and the Poet’s Novel from:
From Cohen to Carson
Abstract: I began this study by suggesting one response to the question of why so many of Canada’s acclaimed novelists begin and continue as poets. For Cohen, Ondaatje, Bowering, Marlatt, and Carson, the long poem facilitated the transition from the lyric to the novel by allowing them to develop serial forms of narrative that can convey a sense of duration without sacrificing the intensity and concision of the lyric. The authors apply these serial techniques differently in their novels and address particular regional, political, and aesthetic concerns, which has garnered them acclaim in diverse quarters.
Section 2 Interlude from:
Distant Relation
Abstract: I argued above that Levinas’ employment of resemblance is based on an assumption about the “ego” and its recognition of itself. During that argument I also made the claim that Levinas’ understanding of self-identicality was squarely rooted in the priority of language as that which inserts itself between the “closed society” of the couple and as that which maintains the transcendence of the “ego” and the “other.” Both these arguments turn around a common centre: recognition. But the question remains: upon what is recognition based such that “I” could appear to itself and, having done so, could recognize the face
10 On the Minimal Global Ethic from:
Patriotic Elaborations
Abstract: Where do values come from? I’m tempted to say “the stork” and leave it at that, but perhaps a wiser tack would be to narrow the question somewhat and ask about the origins of those values or goods expressed by what I want to call the “minimal global ethic.” The ethic consists of a set of prohibitions, present in all of the world’s cultures, that speak against such utterly base acts as murder, torture, slavery, and other forms of gross cruelty. Those philosophers who have recognized the ethic have been careful to emphasize its minimalism, which is to say that
12 Opponents vs Adversaries in Plato’s Phaedo from:
Patriotic Elaborations
Abstract: How are we to understand the philosophy presented in Plato’s dialogues? To be sure, this is not a question about the philosophy that Plato himself affirmed, which is a matter of perhaps interminable controversy. But it is a question that has generated numerous answers in its own right. For the most part, they can be divided into two groups.
10 On the Minimal Global Ethic from:
Patriotic Elaborations
Abstract: Where do values come from? I’m tempted to say “the stork” and leave it at that, but perhaps a wiser tack would be to narrow the question somewhat and ask about the origins of those values or goods expressed by what I want to call the “minimal global ethic.” The ethic consists of a set of prohibitions, present in all of the world’s cultures, that speak against such utterly base acts as murder, torture, slavery, and other forms of gross cruelty. Those philosophers who have recognized the ethic have been careful to emphasize its minimalism, which is to say that
12 Opponents vs Adversaries in Plato’s Phaedo from:
Patriotic Elaborations
Abstract: How are we to understand the philosophy presented in Plato’s dialogues? To be sure, this is not a question about the philosophy that Plato himself affirmed, which is a matter of perhaps interminable controversy. But it is a question that has generated numerous answers in its own right. For the most part, they can be divided into two groups.
10 On the Minimal Global Ethic from:
Patriotic Elaborations
Abstract: Where do values come from? I’m tempted to say “the stork” and leave it at that, but perhaps a wiser tack would be to narrow the question somewhat and ask about the origins of those values or goods expressed by what I want to call the “minimal global ethic.” The ethic consists of a set of prohibitions, present in all of the world’s cultures, that speak against such utterly base acts as murder, torture, slavery, and other forms of gross cruelty. Those philosophers who have recognized the ethic have been careful to emphasize its minimalism, which is to say that
12 Opponents vs Adversaries in Plato’s Phaedo from:
Patriotic Elaborations
Abstract: How are we to understand the philosophy presented in Plato’s dialogues? To be sure, this is not a question about the philosophy that Plato himself affirmed, which is a matter of perhaps interminable controversy. But it is a question that has generated numerous answers in its own right. For the most part, they can be divided into two groups.
14 From “Mirage” to Simulacrum and “Afterthought” from:
Istvan Anhalt
Abstract: But first, the question of where to start. Where should the story begin? Where does
anythingbegin? Now, the answer that comes to mind to the last question is that it depends, of course, on the perspective. It hinges on how far one is prepared to go back in time, which in turn
Foreword from:
Nietzsche and the Rhetoric of Nihilism
Author(s) Jones Ben
Abstract: These essays, gathered as they are from a group of conference papers, show diversities of approach, concern, rhetoric and strategy. But they have been assembled with a sense of composition. They were not presumed to bring into focus a singular Nietzsche, this Nietzsche whose mark is plural. The conference, “Nietzsche and the Rhetoric of Nihilism” (held at Carleton University, Ottawa, Canada, 25-28 September 1986), set out to initiate discussion of Nietzsche’s work, recognizing conventional interpretation of it, and to pose questions about whether or not (and if so, how?) it is rhetorical and nihilistic. Are there relations between rhetoric and
Afterword from:
Nietzsche and the Rhetoric of Nihilism
Author(s) Darby Tom
Abstract: With an attitude of solemnity, books often end as they began. This is not so here. When I reflect on what preceded this afterword, I am brought to a jarring question: Why are we so preoccupied with Nietzsche?
The Constitutional Dialectic and the Conundrum of Hate Legislation from:
Democracy with Justice/La juste democratie
Author(s) Rosen Paul L.
Abstract: Constitutional democracy with its veneration of the rule of law and the condition of equality seems, as it enters the last decade of the twentieth century, to be more sharply defined than ever before as the regime which best satisfies the human quest for freedom and dignity. As the ideological conflict of this tumultuous century abates, and parousiastic regimes¹ retreat, teeter and collapse, history offers the astonishing prospect of an underlying democratic movement taking the form of a constitutional dialectic. This dialectic in its present mature stage is a conversation, conducted by legislatures, courts and citizens, about the fundamental questions
National Minorities, Rights and Signs: from:
Democracy with Justice/La juste democratie
Author(s) Galipeau Claude Jean
Abstract: Khayyam Zev Paltiel had an interest in the question of the right of national minorities to self-determination. In particular, he was an advocate of the right to self-government for aboriginal peoples and
Québécois(see Paltiel, 1987). In this sense he was a democrat. He believed that the democratic aspirations of a people are part of fundamental justice. He wanted democracy with justice.
The Orgins of Canadian Politics from:
Democracy with Justice/La juste democratie
Author(s) Stewart Gordon
Abstract: When historians begin talking about political culture real social scientists are inclined to wince. To take a political culture approach even to modern politics is full of problems; to attempt a historical account of the evolution of a particular polity’s culture is fraught with so many serious methodological questions that it seems wiser, and certainly safer, to avoid the challenge altogether. In his 1983 survey of the discipline of political science, Dennis Kavanagh, of the University of Nottingham, sets out the dilemma well. Kavanagh provides a minimalist definition of political culture, first devised by Talcott Parsons and Edward Shils in
The Comparative Study of Clientelism and the Realities of Patronage in Modern Societies: from:
Democracy with Justice/La juste democratie
Author(s) Roniger Luis
Abstract: The study of patronage and clientelism — which has burgeoned in the social sciences since the late 1960s — can be considered part of a broader reaction against evolutionary assumptions about the presumed generalized move of modern society towards Western liberal forms of political development and bureaucratic-universalism. From different vantage points, these assumptions were seriously questioned by the research of scholars who analyzed the actual operation of modern institutions. Thus, over and above their concrete contribution, works by Khayyam Paltiel on the financing of modern parties and studies on political machines by J. Scott, René Lemarchand and Keith Legg — among others —have
Reflections on Political Marketing and Party “Decline” in Canada . . . or, A Funny Thing Happened on the Way to the 1988 Election from:
Democracy with Justice/La juste democratie
Author(s) Tanguay A. Brian
Abstract: Are Canada’s political parties in “decline” ? Do they matter less to voters and citizens now than they did during that mythical golden age of Macdonald, Laurier, Mackenzie King, and St. Laurent? Are they less successful now than they once were in mobilizing voters, structuring political choices, or generating policy ideas? These are the sorts of questions that Khayyam Paltiel addressed in one of his last published works (Paltiel, 1989), a wide-ranging survey of the impact of changing political technologies (polling, consulting, direct mail, and so on) on the health of party organizations in both Canada and the United States.
Introduction from:
Mind in Creation
Author(s) KNEALE J. DOUGLAS
Abstract: Approximately halfway through book 2 of his autobiographical poem
The Prelude,Wordsworth pauses to ask a series of questions about origins, personal, poetic, and intellectual. “Who shall parcel out / His intellect,” he writes,
7 How to Do Things with Shakespeare: from:
Mind in Creation
Author(s) CLARK DAVID L.
Abstract: What is an illustration, and what must a text be if it can be represented by an illustration? No English artist ever asked these innocent-sounding questions with the acuity and persistence of William Blake, and possibly at no point with more complex results than in some of the large colour prints of 1795. One print in particular (figure 1) stands in a strikingly revisionary relationship with its Shakespearean source, which it treats not as the representation of a perception – as is the case in conventional illustration – but as a field of rhetorical figures which can be detached from their original
AFTERWORD from:
Mind in Creation
Author(s) WOODMAN ROSS G.
Abstract: When, in the early 1950s, I began working on Shelley, among the models I used was Dante’s notion of four levels in his
Convivioby which, in Shelley’s words, he “feigns himself to have ascended to the throne of the Supreme Cause.”¹ To feign oneself meant to me at the time in some sense to fool oneself. Shelley, I knew, did not believe in a Supreme Cause. He was, as C.E. Pulos has demonstrated, sufficiently a Humean sceptic to question the very idea of causality, finding the only empirical evidence for it in the associational workings of the human mind.²
Book Title: Chora 4-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: Essays in this group include a discussion of the accomplishments of Gordon Matta-Clark, a reading of Alfred Hitchcock's Rear Window, and an analysis of the implications of ethical/formal questions in the work of Ludwig Wittgenstein for architecture. Contributors include Caroline Dionne (Université de Québec à Montréal), Mark Dorrian (University of Edinburgh), Michael Emerson (University of New South Wales), Marc Glaudemans (University of Technology), George Hersey (emeritus, Yale University), Robert Kirkbride (design director, Studiolo), Joanna Merwood (doctoral dissertation, Princeton University), Michel Moussette (Ph.D. at the Université de Montréal), Juhani Pallasmaa (architect, Finland, emeritus Washington University in St. Louis), Alberto Pérez-Gómez (McGill University), David Theodore (McGill University), and Dorian Yurchuk (architect, New York City).
Link: http://www.jstor.org/stable/j.ctt809nx
The Breath on the Mirror: from:
Chora 4
Author(s) Dorrian Mark
Abstract: This paper has its origins in an extended footnote to an essay that attempted to theorize the historical relationship between the terms “monstrous” and “grotesque.”¹ Its focus is on certain metaphors (it is concerned specifically with references to the breath, to the mirror, and to the Fall) that Ruskin deploys in his theory of the grotesque, as expounded in volume 3 of
The Stones of Venice.² The paper emerges from two basic questions: what is the relationship betweenmonstrosity(and, more generally, “form”) and thebreathas it appears in Ruskin’s account of the grotesque, and how does the “monstrous”
Alberti at Sea from:
Chora 4
Author(s) Emerson Michael
Abstract: The sea is traditionally the site for a wide range of practical, theoretical, and ethical investigations concerning motion and constructive spatial practices. The manner of their collation, like the sea itself, is not fixed and responds to time and place. Three nautical terms – water, navigation, ship – are the shifting objects of this essay’s investigation of spatial practice and fluidity in the early Renaissance works of Leon Battista Alberti (1404–72). This investigation poses the following questions: what sort of place was Alberti’s sea? what traditions informed his aquatic investigations? and what were the difficulties of constructive, spatial engagement
Book Title: Chora 4-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: Essays in this group include a discussion of the accomplishments of Gordon Matta-Clark, a reading of Alfred Hitchcock's Rear Window, and an analysis of the implications of ethical/formal questions in the work of Ludwig Wittgenstein for architecture. Contributors include Caroline Dionne (Université de Québec à Montréal), Mark Dorrian (University of Edinburgh), Michael Emerson (University of New South Wales), Marc Glaudemans (University of Technology), George Hersey (emeritus, Yale University), Robert Kirkbride (design director, Studiolo), Joanna Merwood (doctoral dissertation, Princeton University), Michel Moussette (Ph.D. at the Université de Montréal), Juhani Pallasmaa (architect, Finland, emeritus Washington University in St. Louis), Alberto Pérez-Gómez (McGill University), David Theodore (McGill University), and Dorian Yurchuk (architect, New York City).
Link: http://www.jstor.org/stable/j.ctt809nx
The Breath on the Mirror: from:
Chora 4
Author(s) Dorrian Mark
Abstract: This paper has its origins in an extended footnote to an essay that attempted to theorize the historical relationship between the terms “monstrous” and “grotesque.”¹ Its focus is on certain metaphors (it is concerned specifically with references to the breath, to the mirror, and to the Fall) that Ruskin deploys in his theory of the grotesque, as expounded in volume 3 of
The Stones of Venice.² The paper emerges from two basic questions: what is the relationship betweenmonstrosity(and, more generally, “form”) and thebreathas it appears in Ruskin’s account of the grotesque, and how does the “monstrous”
Alberti at Sea from:
Chora 4
Author(s) Emerson Michael
Abstract: The sea is traditionally the site for a wide range of practical, theoretical, and ethical investigations concerning motion and constructive spatial practices. The manner of their collation, like the sea itself, is not fixed and responds to time and place. Three nautical terms – water, navigation, ship – are the shifting objects of this essay’s investigation of spatial practice and fluidity in the early Renaissance works of Leon Battista Alberti (1404–72). This investigation poses the following questions: what sort of place was Alberti’s sea? what traditions informed his aquatic investigations? and what were the difficulties of constructive, spatial engagement
Storying Home: from:
Tropes and Territories
Author(s) BRYDON DIANA
Abstract: The tension between these two epigraphs frames my paper. “Home is an image for the power of stories” (Chamberlin). “Can telling a story ever be the same as telling the truth?”(Cowley). What links home, story, and truth? Can we assume that truth is singular, or that it can be reduced to mere information only, as Jason Cowley’s comments seem to imply? Surely postcolonial literature tells us otherwise. How do power, conflict, and the search for truth meet in story, especially in postcolonial and globalizing contexts?¹ Conventional short story theory and criticism provide little help in answering such questions. In privileging
From Location to Dislocation in Salman Rushdie’s East, West and Rohinton Mistry’s Tales from Firozsha Baag from:
Tropes and Territories
Author(s) CABARET FLORENCE
Abstract: East, Westby Salman Rushdie is a collection of short stories that were first published separately and later gathered under a thematic title, one that points to the question of geographical belonging and its legitimacy (the title implicitly invokes the familiar saying, “East, West – Home’s best”). The ambivalence of the seemingly dichotomous title is reiterated in the organization of the book, which falls into three sections. The first of these sections, “East,” deals with stories taking place in India; the second, “West,” has to do with stories taking place in Europe (Denmark, Great Britain, Spain); while the third, “East, West,”
Storying Home: from:
Tropes and Territories
Author(s) BRYDON DIANA
Abstract: The tension between these two epigraphs frames my paper. “Home is an image for the power of stories” (Chamberlin). “Can telling a story ever be the same as telling the truth?”(Cowley). What links home, story, and truth? Can we assume that truth is singular, or that it can be reduced to mere information only, as Jason Cowley’s comments seem to imply? Surely postcolonial literature tells us otherwise. How do power, conflict, and the search for truth meet in story, especially in postcolonial and globalizing contexts?¹ Conventional short story theory and criticism provide little help in answering such questions. In privileging
From Location to Dislocation in Salman Rushdie’s East, West and Rohinton Mistry’s Tales from Firozsha Baag from:
Tropes and Territories
Author(s) CABARET FLORENCE
Abstract: East, Westby Salman Rushdie is a collection of short stories that were first published separately and later gathered under a thematic title, one that points to the question of geographical belonging and its legitimacy (the title implicitly invokes the familiar saying, “East, West – Home’s best”). The ambivalence of the seemingly dichotomous title is reiterated in the organization of the book, which falls into three sections. The first of these sections, “East,” deals with stories taking place in India; the second, “West,” has to do with stories taking place in Europe (Denmark, Great Britain, Spain); while the third, “East, West,”
Storying Home: from:
Tropes and Territories
Author(s) BRYDON DIANA
Abstract: The tension between these two epigraphs frames my paper. “Home is an image for the power of stories” (Chamberlin). “Can telling a story ever be the same as telling the truth?”(Cowley). What links home, story, and truth? Can we assume that truth is singular, or that it can be reduced to mere information only, as Jason Cowley’s comments seem to imply? Surely postcolonial literature tells us otherwise. How do power, conflict, and the search for truth meet in story, especially in postcolonial and globalizing contexts?¹ Conventional short story theory and criticism provide little help in answering such questions. In privileging
From Location to Dislocation in Salman Rushdie’s East, West and Rohinton Mistry’s Tales from Firozsha Baag from:
Tropes and Territories
Author(s) CABARET FLORENCE
Abstract: East, Westby Salman Rushdie is a collection of short stories that were first published separately and later gathered under a thematic title, one that points to the question of geographical belonging and its legitimacy (the title implicitly invokes the familiar saying, “East, West – Home’s best”). The ambivalence of the seemingly dichotomous title is reiterated in the organization of the book, which falls into three sections. The first of these sections, “East,” deals with stories taking place in India; the second, “West,” has to do with stories taking place in Europe (Denmark, Great Britain, Spain); while the third, “East, West,”
Human and Divine Perspectives in the Works of Salomon de Caus from:
Chora 3
Author(s) Grillner Katja
Abstract: THESE LINES FROM WITTGENSTEIN’S
Tractatus logico-philosophicusacknowledge the human desire to step outside one’s world in order to find a neutral viewpoint which has always been impossible to attain. Wittgenstein valued the experience of art because it enabled man to contemplate the world as a limited whole - to see the world from the viewpoint of eternity,sub specie aeterni.²He considered the controlled experiment and the fictional proposition important to questions of ethical and aesthetic value. Through the experience of art, man might learn to live and act as an ethical being. Only by showing, and never through saying,
INTRODUCTION: from:
Violence and the Female Imagination
Abstract: In the waning years of the twentieth century and the dawning of the twenty-first, scholars of human behaviour have been rethinking concepts of violence. In
Violence, Identity, and Self-Determination, for example, Hent de Vries and Samuel Weber state that the question of violence has imposed itself with renewed urgency “with the collapse of the bipolar system of global rivalry.” They remark that violence, which had formerly been simplistically construed as a manifestation of binary opposition – the intrusion of an external other/adversary upon the self/same – now needs to be studied more subtly as the attempt to delineate the borders that separate
CONCLUSION: from:
Violence and the Female Imagination
Abstract: In
Sexing the Self,Elsbeth Probyn tells us that “in the name of … connecting (or at least acknowledging) the crevices within and between the previous chapters,” she would try to proceed “‘en guise d’une conclusion’ (which roughly translates as ‘in the manner of a conclusion,’ although [she likes] the idea of being ‘disguised as a conclusion’ better)” (165). Given the complexity, breadth, and timeliness of my topic, such a stance seems most appropriate: to present here “in the manner of a conclusion,” some disguised concluding remarks. Let me state at the outset that I see the questions that I
3 Margaret Atwood’s “Hair-ball”: from:
Rewriting Apocalypse in Canadian Fiction
Abstract: The previous chapters explored the ways in which
HeadhunterandThe English Patientinvoke a host of characteristic apocalyptic features. Rather than mobilize these features to recreate a full-blown apocalypse, however, both fictions rely on familiar apocalyptic topoi to launch a critique of apocalyptic eschatology.Headhunterchallenges the apocalyptic narrative by blurring the boundary between the elect and the non-elect, thereby calling into question apocalyptic notions of perfection as well as the category of the Saints of God. WhileThe English Patientmaintains the latter category, it subverts the logic of apocalypse by adopting and adapting allegory, another of its key tropes.
1 Imagery from:
Elizabeth Bishop's Poetics of Description
Abstract: Throughout this book, I use the word “description” in a number of different senses – some familiar, others less so. I want to begin, however, with the simplest and most concrete sense of the word, the sense derived from the rhetorical figure of
descriptio: the attempt to bring things before the mind’s eye, to make the leap from textual to visual. My goal in this chapter is not to present an account of how poetry does so – a question well beyond the scope of a single bookchapter – but to study the effect that doing so has on a particular poem, “The
8 Description from:
Elizabeth Bishop's Poetics of Description
Abstract: Poetry, like fiction, has a time-sense, and it is worth extending the ideas laid out in “Time’s Andromedas” to the formal – rather than thematic – elements of Bishop’s poetics. Generally, critics writing about Bishop have used the question of time to buttress arguments about the “mind thinking”: the notion that Bishop’s goal is to capture the feeling of a mind in the process of working out a thought rather than a mind relating a fully formed idea. The distinction is one Bishop found in an essay on Baroque prose by Morris Croll and used in both a paper of her own
1 Imagery from:
Elizabeth Bishop's Poetics of Description
Abstract: Throughout this book, I use the word “description” in a number of different senses – some familiar, others less so. I want to begin, however, with the simplest and most concrete sense of the word, the sense derived from the rhetorical figure of
descriptio: the attempt to bring things before the mind’s eye, to make the leap from textual to visual. My goal in this chapter is not to present an account of how poetry does so – a question well beyond the scope of a single bookchapter – but to study the effect that doing so has on a particular poem, “The
8 Description from:
Elizabeth Bishop's Poetics of Description
Abstract: Poetry, like fiction, has a time-sense, and it is worth extending the ideas laid out in “Time’s Andromedas” to the formal – rather than thematic – elements of Bishop’s poetics. Generally, critics writing about Bishop have used the question of time to buttress arguments about the “mind thinking”: the notion that Bishop’s goal is to capture the feeling of a mind in the process of working out a thought rather than a mind relating a fully formed idea. The distinction is one Bishop found in an essay on Baroque prose by Morris Croll and used in both a paper of her own
8 My Self: A Task from:
Kierkegaard as Humanist
Abstract: We turn again to take one last look at the enigma at the heart of Kierkegaard’s entire conceptuality: the leap. In exploring the leap as the
formof freedom, we hedged it in by delimiting it with a series of conditions so that the leap (and hence freedom) could not be understood as arbitrary and capricious. In exploring love as thecontentof freedom, we explored an ultimate and transcendent delimitation to which the leap must submit if it is to be authentically “free.” But now the question arises whether the limits thus imposed leave any significant meaning to the
Introduction: from:
Knight-Monks of Vichy France
Abstract: Was there a “French fascism”? Once this would have been a lunatic fringe question, but recent monographs have suggested not only that there was a distinctive French fascism but that fascism itself, far from being a somewhat ephemeral Italian or German import, actually originated in France.¹ Beyond that, contemporary historians have been suggesting that French support for
Pétainisme, if not for outright fascism, though marginal according to the accepted view in France since the Liberation, was in fact widespread. Acceptance of the new view of France’s relationship with fascism/Pétainismerequires a rethinking of several aspects of the history of modern
1 A View from the Edge of the Edge from:
Carol Shields and the Extra-Ordinary
Author(s) SHIELDS CAROL
Abstract: When I was in London on a book promotion trip a couple of years ago I was asked one question repeatedly and by every British journalist I talked to: why is so much writing, suddenly, coming out of Canada? And, a secondary question, almost apologetically offered, why so much writing by women? I was not, I’m afraid, very well prepared for these questions, and though I love to invent theories, I was wary of concocting one on the spot. It seems every time I do deliver a fast-food hypothesis I’m confronted the very next day by an example that explodes
7 A Knowable Country: from:
Carol Shields and the Extra-Ordinary
Author(s) IRVINE LORNA
Abstract: In
The Republic of Love, Tom Avery, one of two central characters in a novel narrated in the third person, briefly addresses his body, observed, as always, by a narrator who mingles voice and perspective with those of Tom: “‘You wimp,’ he said to his dusky penis, but in a friendly tone. He dried carefully between his toes. It had been some time since he had regarded his toes closely. Years.”¹Larry’s Partyis also narrated in the third person. In it, we are presented with a series of questions by a narrator who likewise mingles voice and perspective with
1 A View from the Edge of the Edge from:
Carol Shields and the Extra-Ordinary
Author(s) SHIELDS CAROL
Abstract: When I was in London on a book promotion trip a couple of years ago I was asked one question repeatedly and by every British journalist I talked to: why is so much writing, suddenly, coming out of Canada? And, a secondary question, almost apologetically offered, why so much writing by women? I was not, I’m afraid, very well prepared for these questions, and though I love to invent theories, I was wary of concocting one on the spot. It seems every time I do deliver a fast-food hypothesis I’m confronted the very next day by an example that explodes
7 A Knowable Country: from:
Carol Shields and the Extra-Ordinary
Author(s) IRVINE LORNA
Abstract: In
The Republic of Love, Tom Avery, one of two central characters in a novel narrated in the third person, briefly addresses his body, observed, as always, by a narrator who mingles voice and perspective with those of Tom: “‘You wimp,’ he said to his dusky penis, but in a friendly tone. He dried carefully between his toes. It had been some time since he had regarded his toes closely. Years.”¹Larry’s Partyis also narrated in the third person. In it, we are presented with a series of questions by a narrator who likewise mingles voice and perspective with
4 Ethics in a Pluralistic Society from:
Karl Polanyi on Ethics and Economics
Abstract: I now wish to deal in a new way with the question as to whether Polanyi’s theory of the double movement is credible. In the previous chapter I argued, with the support of a good number of political economists, that even in the present neoliberal decade such a counter-movement does exist. People continue to defend their habitation against the inroads of the self-regulating market system. Yet the movement is small. Since it exists at the community level, will it ever be strong enough to affect the dominant structures?
3 Terre des hommes from:
Aphorism in the Francophone Novel of the Twentieth Century
Abstract: It is not surprising that Antoine de Saint-Exupéry would demonstrate a penchant for aphoristic discourse, in light of his early attraction to Nietzsche and his lifelong admiration for Pascal. Whether it is a question of influence or simple affinity matters little for our purposes here; suffice it to say that we are often reminded of the sententiousaphoristic style of these two predecessors as we read Saint-Exupéry’s text. The most clear-cut manifestation of the style in question occurs in Saint-Exupéry’s highly aphoristic
Citadelle.Published after his death, the text in its formal structure effects something of a synthesis of Nietzsche’sZarathustra
INTRODUCTION: from:
Gender and Narrativity
Author(s) Rutland Barry
Abstract: Gender is a fundamental constitutive category of culture, narrative is a basic cultural practice. It is impossible to conceive of a human community that is not
ab initiodivided into two (at least) gender groups; it is equally impossible to imagine a human community that does not tell/enact stories. What is the relationship between the category and the practice? The nine essays that follow broach this question in terms of current theories of meaning and text.
5 Word as Sign from:
Contemplation and Incarnation
Abstract: AS SOON AS THE ACT OF WITNESS IS GIVEN PRIMACY, the question of criteria of authenticity becomes unavoidable. How can I tell if my witness is true? When a theology becomes concrete and historical, the question of authenticity moves to the foreground and must be included in any consideration of the law of incarnation. The question is still one of faith and theology, but it is now complicated by an explicit confrontation with the historical and social dimensions of human existence. What is the method involved in the pastoral doing and the theological thinking of a Church “situated in the
Book Title: Chora 2-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: Karsten Harries provides a new and long-overdue reading of Martin Heidegger's well-known essay "Building Dwelling Thinking." Donald Kunze and Stephen Parcell consider possibilities of meaningful architectural space for a visual culture, continuing themes they addressed in Chora 1. Further reflections on the spaces of literature, cinema, and architecture include an interview with French writer and film maker Alain Robbe-Grillet and articles by Dagmar Motycka Weston on the surrealist city, Tracey Eve Winton on the museum as a paradigmatic modern building, and Terrance Galvin on spiritual space in the works of Jean Cocteau. Jean-Pierre Chupin and Bram Ratner explore historical themes in their essays on French Renaissance architect Philibert de l'Orme and the Jewish myth of the Golem. Gregory Caicco addresses ethical questions in his essay on the Greek agora and the death of Socrates, as does Lily Chi in her meditation on the critical issue of use in architectural works. A concern with architectural representation and generative strategies for the making of architecture is present throughout, especially in the essay by Joanna Merwood on the provocative House by British artist Rachel Whiteread.
Link: http://www.jstor.org/stable/j.ctt8180c
5 Lessons of a Dream from:
Chora 2
Author(s) Harries Karsten
Abstract: AS JOSEPH RYKWERT has so convincingly shown, architectural theory cannot dispense with dreams or stories about an ideal architecture. Thoughts of the Heavenly Jerusalem once gave expression to such an ideal. So did Laugier’s reconstruction of the primitive hut. So do speculations
On Adam’s House in Paradise.¹ The following remarks examine another such dream: Heidegger’s description of a Black Forest farm house. The frequency with which Heidegger and more especially this questionable image of genuine building and dwelling have been invoked by recent architectural theorizing, calls for such an examination.
4 Munro and Mordern Elegy from:
Figuring Grief
Abstract: In answer to Alan Twigg’s question, “How much do you think your own writing is a compensation for loss of the past?” Munro states: “My writing has become a way of dealing with life, hanging onto it by re[-]creation. That’s important. But it’s also a way of getting on top of experience. We all have life rushing in on us. A writer pretends, by writing about it, to have control. Of course a writer has no more control than anybody else.”¹ Munro’s subject-matter, like the aesthetic her answer implies, is fundamentally elegiac in that an effort to control loss often
4 Munro and Mordern Elegy from:
Figuring Grief
Abstract: In answer to Alan Twigg’s question, “How much do you think your own writing is a compensation for loss of the past?” Munro states: “My writing has become a way of dealing with life, hanging onto it by re[-]creation. That’s important. But it’s also a way of getting on top of experience. We all have life rushing in on us. A writer pretends, by writing about it, to have control. Of course a writer has no more control than anybody else.”¹ Munro’s subject-matter, like the aesthetic her answer implies, is fundamentally elegiac in that an effort to control loss often
4 Munro and Mordern Elegy from:
Figuring Grief
Abstract: In answer to Alan Twigg’s question, “How much do you think your own writing is a compensation for loss of the past?” Munro states: “My writing has become a way of dealing with life, hanging onto it by re[-]creation. That’s important. But it’s also a way of getting on top of experience. We all have life rushing in on us. A writer pretends, by writing about it, to have control. Of course a writer has no more control than anybody else.”¹ Munro’s subject-matter, like the aesthetic her answer implies, is fundamentally elegiac in that an effort to control loss often
3 Modern Moral Rationalism from:
Weakening Philosophy
Author(s) TAYLOR CHARLES
Abstract: The narrowness concerns more than just the range of doctrines considered, though it also consists in that. But more fundamentally, it has restricted the range of questions that it seems sensible to ask. In the end it has restricted our
11 On the Continuation of Philosophy: from:
Weakening Philosophy
Author(s) RISSER JAMES
Abstract: Gianni Vattimo wants philosophy to continue. This obvious statement appears at first sight to be vacuous, almost nonsensical, when employed to begin writing about a philosopher. After all, does not every philosopher by the act of philosophizing engage de facto in the continuation of philosophy? The apparent emptiness of this statement quickly disappears, though, when, as in the case of Vattimo’s philosophical project, there is an announcement of the end of philosophy such that there is indeed a question not actually of whether philosophy is to continue but of the way in which it is able to continue. The announcement
17 Christianity as Religion and the Irreligion of the Future from:
Weakening Philosophy
Author(s) Szymanski Ileana
Abstract: A few years ago, a dialogue of more or less theological character between Umberto Eco and Cardinal Martini was published; as an annex, it included interventions by other important Italian thinkers. The title of the book surprised me:
Belief or Nonbelief?¹ Since the question in the title referred to the beliefs of those who do not believe in God or in religious dogmas, the answer was a fairly obvious one: they believe in the demonstrations of the natural phenomena established by science, in what is endorsed by historical or social studies, in the pertinence of moral values, and so on.
18 Israel as Foundling, Jesus as Bachelor: from:
Weakening Philosophy
Author(s) MILES JACK
Abstract: As the author of books explicitly about the Jewish and Christian scriptures – books, however, in which by design I reveal nothing about my personal stance with regard to religion, I am often asked whether or not I am, after all, a believer. My extemporaneous answers never satisfy me but only, perhaps, reveal why I have so studiously avoided the question. But since the publication of Gianni Vattimo’s
Credo di credere,I have developed a better answer. Read Vattimo, I say, and you will acquaint yourself with my predicament better than I could acquaint you with it myself.
3 Modern Moral Rationalism from:
Weakening Philosophy
Author(s) TAYLOR CHARLES
Abstract: The narrowness concerns more than just the range of doctrines considered, though it also consists in that. But more fundamentally, it has restricted the range of questions that it seems sensible to ask. In the end it has restricted our
11 On the Continuation of Philosophy: from:
Weakening Philosophy
Author(s) RISSER JAMES
Abstract: Gianni Vattimo wants philosophy to continue. This obvious statement appears at first sight to be vacuous, almost nonsensical, when employed to begin writing about a philosopher. After all, does not every philosopher by the act of philosophizing engage de facto in the continuation of philosophy? The apparent emptiness of this statement quickly disappears, though, when, as in the case of Vattimo’s philosophical project, there is an announcement of the end of philosophy such that there is indeed a question not actually of whether philosophy is to continue but of the way in which it is able to continue. The announcement
17 Christianity as Religion and the Irreligion of the Future from:
Weakening Philosophy
Author(s) Szymanski Ileana
Abstract: A few years ago, a dialogue of more or less theological character between Umberto Eco and Cardinal Martini was published; as an annex, it included interventions by other important Italian thinkers. The title of the book surprised me:
Belief or Nonbelief?¹ Since the question in the title referred to the beliefs of those who do not believe in God or in religious dogmas, the answer was a fairly obvious one: they believe in the demonstrations of the natural phenomena established by science, in what is endorsed by historical or social studies, in the pertinence of moral values, and so on.
18 Israel as Foundling, Jesus as Bachelor: from:
Weakening Philosophy
Author(s) MILES JACK
Abstract: As the author of books explicitly about the Jewish and Christian scriptures – books, however, in which by design I reveal nothing about my personal stance with regard to religion, I am often asked whether or not I am, after all, a believer. My extemporaneous answers never satisfy me but only, perhaps, reveal why I have so studiously avoided the question. But since the publication of Gianni Vattimo’s
Credo di credere,I have developed a better answer. Read Vattimo, I say, and you will acquaint yourself with my predicament better than I could acquaint you with it myself.
3 Modern Moral Rationalism from:
Weakening Philosophy
Author(s) TAYLOR CHARLES
Abstract: The narrowness concerns more than just the range of doctrines considered, though it also consists in that. But more fundamentally, it has restricted the range of questions that it seems sensible to ask. In the end it has restricted our
11 On the Continuation of Philosophy: from:
Weakening Philosophy
Author(s) RISSER JAMES
Abstract: Gianni Vattimo wants philosophy to continue. This obvious statement appears at first sight to be vacuous, almost nonsensical, when employed to begin writing about a philosopher. After all, does not every philosopher by the act of philosophizing engage de facto in the continuation of philosophy? The apparent emptiness of this statement quickly disappears, though, when, as in the case of Vattimo’s philosophical project, there is an announcement of the end of philosophy such that there is indeed a question not actually of whether philosophy is to continue but of the way in which it is able to continue. The announcement
17 Christianity as Religion and the Irreligion of the Future from:
Weakening Philosophy
Author(s) Szymanski Ileana
Abstract: A few years ago, a dialogue of more or less theological character between Umberto Eco and Cardinal Martini was published; as an annex, it included interventions by other important Italian thinkers. The title of the book surprised me:
Belief or Nonbelief?¹ Since the question in the title referred to the beliefs of those who do not believe in God or in religious dogmas, the answer was a fairly obvious one: they believe in the demonstrations of the natural phenomena established by science, in what is endorsed by historical or social studies, in the pertinence of moral values, and so on.
18 Israel as Foundling, Jesus as Bachelor: from:
Weakening Philosophy
Author(s) MILES JACK
Abstract: As the author of books explicitly about the Jewish and Christian scriptures – books, however, in which by design I reveal nothing about my personal stance with regard to religion, I am often asked whether or not I am, after all, a believer. My extemporaneous answers never satisfy me but only, perhaps, reveal why I have so studiously avoided the question. But since the publication of Gianni Vattimo’s
Credo di credere,I have developed a better answer. Read Vattimo, I say, and you will acquaint yourself with my predicament better than I could acquaint you with it myself.
Book Title: Diasporic Feminist Theology-Asia and Theopolitical Imagination
Publisher: Augsburg Fortress Publishers
Author(s): Kang Namsoon
Abstract: How do we navigate the question of identity in the fluid and pluralist conditions of postmodern society? Even more, how do we articulate identity as a defining particularity in the disappearance of borders, boundaries, and spaces in an increasingly globalist world? What constitutes identity and the formation of narratives under such conditions? How do these issues affect not only discursive practices, but theological and ethical construction and practice? This volumes explores these issues in depth. Diasporic Feminist Theology attempts to construct feminist theology by adopting diaspora as a theopolitical and ethical metaphor. Namsoon Kang here revisits and reexamines today’s significant issues such as identity politics, dislocation, postmodernism, postcolonialism, neoempire, Asian values, and constructs diasporic, transethnic, and glocal feminist theological discourses that create spaces of transformation, reconciliation, hospitality, worldliness, solidarity, and border-traversing. This work draws on diverse sources from contemporary critical discourses of diaspora studies, cultural studies, ethnic studies, postmodernism, postcolonialism, and feminism and feminist theology from a transterritorial space. This book is a landmark work, providing a comprehensive discourse for feminist theology today.
Link: http://www.jstor.org/stable/j.ctt9m0snb
2 Identity, Différance, and Alterity from:
Diasporic Feminist Theology
Abstract: The question of self-identity, Who am I?, is an enduring theme in human reality. When one connects this question of Who am I? to the question of Who are we?, one forms a politics of identity. The question as to how and where people as groups construct and express the identity that holds them together is more complex than it appears on the surface. Identity politics has made tremendous contributions for the marginalized groups: raising self-awareness and self-dignity; challenging through politicization the mainstream claim to hegemonic power; providing spaces to claim their voices and experiences as legitimate; and empowering both
4 Radical Border–Traversing from:
Diasporic Feminist Theology
Abstract: Postcolonialism has emerged as one of the major critical discourses in academia since its development in the 1980s. Defining postcolonialism is, however, not easy due to its complexity and the variety of its implications. Postcolonial scholars tend to split over the question as to whether postcolonialism implies certain
historicality, pertaining to a specific time and space, or if it entailstranshistoricality.⁴ That scholars write the term in two ways,post-colonialismandpostcolonialism, further reveals the multiple understandings and perceptions of postcolonialism itself.⁵ Some scholars use the two terms interchangeably without making a distinction between them. Scholars who emphasize the historical,
6 Out of Places from:
Diasporic Feminist Theology
Abstract: Questions of one’s dis/location become more and more elusive today, geopolitically, historically, and discursively. Trying to find an answer to this question of dis/location is also a serious ontological endeavor of finding one’s way of be-ing as an ever-moving verb, not a nevermoving noun.² Dis/location is ever becoming and ever moving. My use of the term
dis/location, compounded from the wordsdislocationandlocation, is to reveal the entangled nature of those terms. A politics of location, first coined by Adrienne Rich, emerged in the early 1980s as a discourse of difference, especially in U.S. academic feminist discourse, as a
4 Schillebeeckx's Prophetic Eschatology: from:
Hope in Action
Abstract: In chapter 3, we watched as Schillebeeckx worked to identify a critical and productive orientation for the Christian’s hope. It was out of this interest that his massive christological project, the story of the eschatological prophet, emerged. It was also within the context of this project that Schillebeeckx once again engaged the Christian claim that Jesus has universal significance for all of human history, considered in chapter 2. In returning to this claim in the 1970s, however, Schillebeeckx would directly confront the questions of whether and how we can speak of the universal significance of any human person and whether
Conclusion: from:
Hope in Action
Abstract: “Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you” (1 Pet. 3:15). Both Metz and Schillebeeckx regularly cited this biblical charge as they struggled, over the course of four decades, to express an eschatological hope responsive to the demands of their time. What challenges and endangers Christian hope today? What is the hope that is in you? Over the course of this study, we have seen that Metz’s and Schillebeeckx’s responses to these questions were frequently in flux. Their understandings of the precise pressures confronting the modern
Book Title: Christian Doctrine and the Grammar of Difference-A Contribution to Feminist Systematic Theology
Publisher: Augsburg Fortress Publishers
Author(s): McRandal Janice
Abstract: Christian Doctrine and the Grammar of Difference argues that the most potent and resourceful theological response to the challenging questions of gender and difference is to be found in a retrieval of a doctrinal framework for feminist theology. In particular, it is suggested that a doctrinal narrative of creation, fall, and redemption—underpinned by the doctrinal grammar of the Trinity—provides resources to resolve the theological impasse of difference in contemporary feminist theology. The divine economy reveals a God who enters into history and destabilizes fixed binaries and oppressive categories. The biblical narrative discloses a subtle yet potent fluidity to the Triune relationships. As created subjects—precisely in our difference—we are sustained, affirmed, and drawn back into the Triune life. The subtleties of divine transgression are already recognized in the patterns of the liturgy, in prayer, and in practices of contemplation. Here, bodies not only encounter the transgressive love of God but are enabled to inhabit their differentiated humanity with distinctiveness and grace. The grammar of Christian faith cannot ultimately be uncovered except in prayer, opened beyond itself to a source of life and giving.
Link: http://www.jstor.org/stable/j.ctt9m0tfw
8 Subject to Spirit from:
Christian Doctrine and the Grammar of Difference
Abstract: I have already explored the way questions surrounding the reality and dignity of creaturely difference are inextricably linked to conceptions of the subject. While previously arguing that theological accounts of freedom and subjectivity must be cast in reference to the sovereignty of God, more must be said about the possibility of subjectivity for those made objects by normative “mankind.” In this regard, the emergence of feminist Pentecostal studies poses a sharp challenge to both systematic theology and gender studies. The experiences of Pentecostal women, often in non-Western contexts, confront common assumptions regarding women’s ritual experience and the emergence of subjectivity.
4 War, Famine, and Baby Stew: from:
By Bread Alone
Author(s) Wilkins Lauress L.
Abstract: The Israelite prophets frequently use the paired metaphors of “famine and the sword” to describe weapons wielded by the Divine Warrior to punish sinful nations.¹ These prophetic references function either to motivate the Israelites to repent in order to avert YHWH’s judgment, or to justify a disaster that had occurred and is interpreted by the prophets as divine retribution. Metaphorical references to war and hunger, however, play a very different role in the book of Lamentations. The poems’ references to war-related hunger evoke sympathy for the city’s population, especially women and children, and call into question the appropriateness of God’s
1 Overtures for Change from:
Liturgy as Revelation
Abstract: In the nineteenth century, various themes arose to prominence within the mind of the church. Some surfaced from within, by the natural process of maturation and development, while others resulted from sharp reminders given by a rapidly changing secular world. Among these, perhaps the most significant, and that because its influence was so far-reaching, was the awakening to a sense of history.¹ This questioned fundamentally the prevailing certainties of knowledge, and had the potential to transform the intellectual disciplines completely. To become aware of historicity is to acknowledge a sense of contingency, pluralism, and the possibility of change. Much that
3 Avery Dulles from:
Liturgy as Revelation
Abstract: Avery Dulles wrote one of the first and best critical appraisals of René Latourelle’s
Théologie de la Révélation. Not only did he recognise the work as an “enormous step forward,”¹ but he recognized in it “a number of major questions . . . which would seem to call for concentrated labour on the part of Catholic theologians.”² Whether his extensive writings in fundamental theology are a conscious response to the invitation he recognized in Latourelle’s work remains uncertain, but the points of issue that he identifies in his 1964 article “The Theology of Revelation” are ones that remain central to
5 Gustave Martelet from:
Liturgy as Revelation
Abstract: That the lives of the four theologians of our study are roughly contemporary, that their theological enterprises are not dissimilar, and their vocations as teachers and formators the same, means that by this stage the benefits of a cumulative and composite picture are beginning to be felt. Hopefully, with each chapter, further depth and a changed perspective are provided to the central question. Yet, while similarities in the broad outlines of the writers’ lives allow for the establishment of certain coordinates, the unique response of each provides particularity and nuance.¹ Such parallels, intersections, similarities, and distinctions should become apparent from
Conclusion from:
Liturgy as Revelation
Abstract: It was always the advice of my teachers never to introduce new material into the conclusion of an essay. On this occasion I will risk ignoring what I recognize is generally sound advice for two reasons. To have offered a study that has reflected at length on the relationship between revelation and the liturgy in the period of Vatican II without significant mention of Joseph Ratzinger seems clumsy, if not foolhardy.¹ Moreover, perhaps the questions and tensions that can be found in Ratzinger’s work in regard to our subject both identify the key issue clearly and also indicate avenues of
6 Reading Differently from:
Reading Theologically
Author(s) McCarty James W.
Abstract: Context matters. We can understand the words and actions of others only with knowledge of the contexts in which those words were spoken and those actions taken. For example, whether someone thinks it is appropriate to wear shoes in one’s home depends on their historical and cultural context. An early-twenty-first-century American will probably hold a different view on this question from her Korean contemporary.
3 Major Critiques and Analysis of Radical Orthodoxy’s Use of Scotus from:
Postmodernity and Univocity
Abstract: In the previous two chapters, we explored the genesis and subsequent development of what I have termed the Scotus Story in Radical Orthodoxy and beyond. Tracing the scripting of the Scotus as protomodern antagonist narrative, we came to see the increasing degree of influence and ubiquity the story has gained. Through the work of John Milbank, Catherine Pickstock, and others, many contemporary theologians have adopted the Scotus Story. As we saw in chapter 2, this influential narrative has gone largely unquestioned and unanalyzed, especially by those who have adopted it in their own work. There exists little opposition to the
3 Persuading the Pharisees (15:1-32) from:
Parables Unplugged
Abstract: The
Prodigal Sonis typically assessed as touching “the human condition like no other story.”¹ It has been “the most influential on the mind of the church and of Western man as a whole,” as it deals with “the great themes of the Christian Doctrine,” and the most profound human questions.² Its influence on art and
6 The Overall Mapping of the Parables from:
Parables Unplugged
Abstract: No general hypothesis about the Lukan parables is reliable if it is based on a selective reading.¹ Therefore, after the previous deep analysis of some key parables, the next step is to create a comprehensive presentation of all Jesus’ parables in Luke.² I will do this in two interrelated parts. chapter 6 will provide a synopsis of the parables. I will examine how to identify them and their essential qualities, such as length, type, images, audience, exigency, credibility, and references. The overall results for each question and their most interesting correlations will be displayed. One specific aim of this chapter
Introduction: from:
Walking with the Mud Flower Collective
Abstract: What happens when seven scholars sit down face-to-face and commit to do theology collaboratively with their differences on the table? Are their differences minimized? Championed? Moreover, what is their method for such a task? Do they end up following old systems of constructing theology? Or do they forge a new methodological path? These are the questions I will take up in this book. Specifically, this work is a critical investigation of
God’s Fierce Whimsy—a challenging and innovative text written and published in the 1980s by a group of seven women who identified themselves as the Mud Flower Collective.¹ This
1 Framing a Methodological Approach to Godʹs Fierce Whimsy from:
Walking with the Mud Flower Collective
Abstract: Before beginning an investigation of any historical text, the question “why” is warranted. Why delve deeply into an examination of
God’s Fierce Whimsy?Why give a careful reading to this text in particular? My answers to these questions—hinted at in the Introduction above—are twofold. First, there is historical significance toGod’s Fierce Whimsythat warrants attention. Second,God’s Fierce Whimsyis a methodological gem. Its profundity has been lost on many—maybe because of its initial lackluster reception or perhaps due to the fact that many theologians who do not self-identify as feminists have failed to understand that
5 Discerning the Relevance of Godʹs Fierce Whimsy from:
Walking with the Mud Flower Collective
Abstract: Throughout this project I have suggested that
God’s Fierce Whimsyis a relevant text for contemporary theology. Yet what does such a statement actually entail? While it may be laudable that the Mud Flower Collective wrote in a manner that prioritized dialogue, why should this matter today—and more specifically, why should one make an effort to theologize in a similar manner? To take this inquiry in another direction, a concomitant question would behow—how should one make an effort to theologize in this dialogic manner, especially in light of difference and compounding systemic injustices? These questions will be
6 A Systems-Oriented Approach to the Trinity from:
The World in the Trinity
Abstract: In the last chapter I outlined a systems-oriented understanding of the doctrine of the Incarnation. In this chapter I will use the same approach to present the doctrine of the Trinity in a new light. In both cases, the basic idea of a system as the byproduct or ongoing result of the dynamic interrelation of component parts or members remains the same. But the component parts or members are not the same in each case. With respect to the doctrine of the Incarnation, the system in question is the dynamic synthesis of the divine and human natures in Jesus as
7 Tradition and Traditioning from:
The World in the Trinity
Abstract: Without question, the Roman Catholic Church and all other Christian denominations are longstanding institutional entities in the contemporary world. But is their reality as institutional entities here and now ultimately secondary to their deeper reality as historically grounded systems or processes for handing on a specific doctrinal and liturgical tradition from one generation to the next over hundreds or even thousands of years? In other words, is the Church primarily an institutional entity with a relatively fixed identity as a result of its longstanding doctrinal and liturgical heritage, or is the Church primarily a process or system for handing on
Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn
Prologue from:
Consider Leviathan
Abstract: The question of nature’s meaning or non-meaning is a loaded one, capable of eliciting ferocious responses, even tearing apart the moral and intellectual fabric of a society. Consider, for example, the 1755 Lisbon earthquake, an event powerfully analyzed by Susan Neiman in her book
Evil: An Alternative History of Philosophy(Princeton University Press, 2004). Now-famous thinkers of the period, such as Kant, Voltaire, Rousseau, and even Goethe as a six-year-old boy could all be counted among those agitated by the disaster, which in ten minutes of intense shaking killed some 15,000 people and threw Europe into panic about the goodness
Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn
Prologue from:
Consider Leviathan
Abstract: The question of nature’s meaning or non-meaning is a loaded one, capable of eliciting ferocious responses, even tearing apart the moral and intellectual fabric of a society. Consider, for example, the 1755 Lisbon earthquake, an event powerfully analyzed by Susan Neiman in her book
Evil: An Alternative History of Philosophy(Princeton University Press, 2004). Now-famous thinkers of the period, such as Kant, Voltaire, Rousseau, and even Goethe as a six-year-old boy could all be counted among those agitated by the disaster, which in ten minutes of intense shaking killed some 15,000 people and threw Europe into panic about the goodness
Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn
Prologue from:
Consider Leviathan
Abstract: The question of nature’s meaning or non-meaning is a loaded one, capable of eliciting ferocious responses, even tearing apart the moral and intellectual fabric of a society. Consider, for example, the 1755 Lisbon earthquake, an event powerfully analyzed by Susan Neiman in her book
Evil: An Alternative History of Philosophy(Princeton University Press, 2004). Now-famous thinkers of the period, such as Kant, Voltaire, Rousseau, and even Goethe as a six-year-old boy could all be counted among those agitated by the disaster, which in ten minutes of intense shaking killed some 15,000 people and threw Europe into panic about the goodness
Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn
Prologue from:
Consider Leviathan
Abstract: The question of nature’s meaning or non-meaning is a loaded one, capable of eliciting ferocious responses, even tearing apart the moral and intellectual fabric of a society. Consider, for example, the 1755 Lisbon earthquake, an event powerfully analyzed by Susan Neiman in her book
Evil: An Alternative History of Philosophy(Princeton University Press, 2004). Now-famous thinkers of the period, such as Kant, Voltaire, Rousseau, and even Goethe as a six-year-old boy could all be counted among those agitated by the disaster, which in ten minutes of intense shaking killed some 15,000 people and threw Europe into panic about the goodness
Book Title: Consider Leviathan-Narratives of Nature and the Self in Job
Publisher: Augsburg Fortress Publishers
Author(s): Doak Brian R.
Abstract: Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Link: http://www.jstor.org/stable/j.ctt9m0vtn
Prologue from:
Consider Leviathan
Abstract: The question of nature’s meaning or non-meaning is a loaded one, capable of eliciting ferocious responses, even tearing apart the moral and intellectual fabric of a society. Consider, for example, the 1755 Lisbon earthquake, an event powerfully analyzed by Susan Neiman in her book
Evil: An Alternative History of Philosophy(Princeton University Press, 2004). Now-famous thinkers of the period, such as Kant, Voltaire, Rousseau, and even Goethe as a six-year-old boy could all be counted among those agitated by the disaster, which in ten minutes of intense shaking killed some 15,000 people and threw Europe into panic about the goodness
Literary Scrivenings 1: from:
The Future of the Word
Abstract: The three sections of this book headed
Scriveningsbring out literary texts to play with the theology. Engaging questions of how reading might participate in the becoming, meaning-making, and community-building futures of texts, these interpretations try out the activities of the scribe for the kingdom—in a gloriously messy way. They map the myriad and manifold paths that reading takes outside of philosophical or theological argument, sometimes kicking against the pricks and sometimes seeming to take a turn themselves in the dance of the healing of time.
Literary Scrivenings 2: from:
The Future of the Word
Abstract: The texts in this second section of scrivenings do not refer much to God’s judgment. There are judgments aplenty and even angels crashing through bedroom ceilings. But rather than considering God’s role in demarcating and eliminating evil, these stories take us rather to what Klyne Snodgrass called “the human question” associated with evil: “We must stop being evil, and we must stop evil from destroying, but how can we stop evil without becoming evil in the process?”¹ Henry James’s novella
Daisy Millerand Tony Kushner’s playAngels in Americaengage questions of human judgment, one demonstrating the dangers of judgment,
Literary Scrivenings 1: from:
The Future of the Word
Abstract: The three sections of this book headed
Scriveningsbring out literary texts to play with the theology. Engaging questions of how reading might participate in the becoming, meaning-making, and community-building futures of texts, these interpretations try out the activities of the scribe for the kingdom—in a gloriously messy way. They map the myriad and manifold paths that reading takes outside of philosophical or theological argument, sometimes kicking against the pricks and sometimes seeming to take a turn themselves in the dance of the healing of time.
Literary Scrivenings 2: from:
The Future of the Word
Abstract: The texts in this second section of scrivenings do not refer much to God’s judgment. There are judgments aplenty and even angels crashing through bedroom ceilings. But rather than considering God’s role in demarcating and eliminating evil, these stories take us rather to what Klyne Snodgrass called “the human question” associated with evil: “We must stop being evil, and we must stop evil from destroying, but how can we stop evil without becoming evil in the process?”¹ Henry James’s novella
Daisy Millerand Tony Kushner’s playAngels in Americaengage questions of human judgment, one demonstrating the dangers of judgment,
Literary Scrivenings 1: from:
The Future of the Word
Abstract: The three sections of this book headed
Scriveningsbring out literary texts to play with the theology. Engaging questions of how reading might participate in the becoming, meaning-making, and community-building futures of texts, these interpretations try out the activities of the scribe for the kingdom—in a gloriously messy way. They map the myriad and manifold paths that reading takes outside of philosophical or theological argument, sometimes kicking against the pricks and sometimes seeming to take a turn themselves in the dance of the healing of time.
Literary Scrivenings 2: from:
The Future of the Word
Abstract: The texts in this second section of scrivenings do not refer much to God’s judgment. There are judgments aplenty and even angels crashing through bedroom ceilings. But rather than considering God’s role in demarcating and eliminating evil, these stories take us rather to what Klyne Snodgrass called “the human question” associated with evil: “We must stop being evil, and we must stop evil from destroying, but how can we stop evil without becoming evil in the process?”¹ Henry James’s novella
Daisy Millerand Tony Kushner’s playAngels in Americaengage questions of human judgment, one demonstrating the dangers of judgment,
Literary Scrivenings 1: from:
The Future of the Word
Abstract: The three sections of this book headed
Scriveningsbring out literary texts to play with the theology. Engaging questions of how reading might participate in the becoming, meaning-making, and community-building futures of texts, these interpretations try out the activities of the scribe for the kingdom—in a gloriously messy way. They map the myriad and manifold paths that reading takes outside of philosophical or theological argument, sometimes kicking against the pricks and sometimes seeming to take a turn themselves in the dance of the healing of time.
Literary Scrivenings 2: from:
The Future of the Word
Abstract: The texts in this second section of scrivenings do not refer much to God’s judgment. There are judgments aplenty and even angels crashing through bedroom ceilings. But rather than considering God’s role in demarcating and eliminating evil, these stories take us rather to what Klyne Snodgrass called “the human question” associated with evil: “We must stop being evil, and we must stop evil from destroying, but how can we stop evil without becoming evil in the process?”¹ Henry James’s novella
Daisy Millerand Tony Kushner’s playAngels in Americaengage questions of human judgment, one demonstrating the dangers of judgment,
Literary Scrivenings 1: from:
The Future of the Word
Abstract: The three sections of this book headed
Scriveningsbring out literary texts to play with the theology. Engaging questions of how reading might participate in the becoming, meaning-making, and community-building futures of texts, these interpretations try out the activities of the scribe for the kingdom—in a gloriously messy way. They map the myriad and manifold paths that reading takes outside of philosophical or theological argument, sometimes kicking against the pricks and sometimes seeming to take a turn themselves in the dance of the healing of time.
Literary Scrivenings 2: from:
The Future of the Word
Abstract: The texts in this second section of scrivenings do not refer much to God’s judgment. There are judgments aplenty and even angels crashing through bedroom ceilings. But rather than considering God’s role in demarcating and eliminating evil, these stories take us rather to what Klyne Snodgrass called “the human question” associated with evil: “We must stop being evil, and we must stop evil from destroying, but how can we stop evil without becoming evil in the process?”¹ Henry James’s novella
Daisy Millerand Tony Kushner’s playAngels in Americaengage questions of human judgment, one demonstrating the dangers of judgment,
5 Theōria and Theological Interpretation of Scripture from:
Antiochene Theoria in the Writings of Theodore of Mopsuestia and Theodoret of Cyrus
Abstract: Without questioning the legitimacy of the Bible as an object of
CHAPTER 6 The Palaestral Aspect of Rhetoric from:
Culture, Rhetoric and the Vicissitudes of Life
Author(s) Bailey F.G.
Abstract: In the late 1960s in Losa, a community of about 800 inhabitants in the Maritime Alps of northern Italy, I heard a tale – an anecdote – about a lintel. I will tell it and then ask a catch-all question: ‘What does one need to know in order to understand what
Chapter 9 Hannah Arendt on Totalitarianism: from:
Hannah Arendt and the Uses of History
Author(s) Shorten Richard
Abstract: This question arises at the
Chapter 10 Hannah Arendt, Biopolitcs, and the Problem of Violence: from:
Hannah Arendt and the Uses of History
Author(s) Duarte André
Abstract: It would be hard to find another thesis in political theory less questioned than the traditional identification of violence and politics. This is true to such an extent that the possibility of a nonviolent politics may seem chimerical, likewise that of tracing a conceptual distinction between power and violence. Even if it is true that not all violent phenomena are political phenomena, we tend to feel quite certain that there could be no politics without violence. As we know, Hannah Arendt is among those very few thinkers in contemporary political theory who refuse the strict identification of politics and violence,
CHAPTER 6 Rethinking Female Celebrity: from:
Constructing Charisma
Author(s) ROBERTS MARY LOUISE
Abstract: Does female celebrity in the nineteenth century warrant our particular attention? Does it differ significantly from male celebrity or can it be deemed impervious to gender norms? In
The Frenzy of Renown, Leo Braudy left such questions aside, focusing his history of fame mostly on men. Though he never denies that societies could celebrate women, he does not examine what happens when they do. It is this question that interests the historian Lenard Berlanstein, who argues that celebrated women, and actresses in particular, evoked more attention than did their male counterparts. Because celebrity in the nineteenth century was defined as
CHAPTER 13 Rhetoric, Anti-Structure, and the Social Formation of Authorship from:
The Rhetorical Emergence of Culture
Author(s) Zebroski James Thomas
Abstract: We live in an age of ambiguity. At one and the same time, the cultures that we inherit at the start of the twenty-first century in Western Europe and North America are committed to
andskeptical of Enlightenment discourses. The Enlightenment values of neutrality and objectivity in scholarship, of methodological rigor and purity, of scientific method, of disciplinarity, of professionalism, of progress narratives, of grand narrative and grand theory, but also of a static, clearly demarcated, and bounded subject, who acts as a kind of atom of a similarly static, clearly demarcated, and bounded nation-state—all are in question. But
CHAPTER 14 Attention and Rhetoric: from:
The Rhetorical Emergence of Culture
Author(s) Oakley Todd
Abstract: One day in the final months of 1999 as I was passing a law office on my way to my favorite cafe, I spied in their window a poster of a large mail-in questionnaire with the Census 2000 logo above it and a superimposed pen poised to fill it out. In large black letters just below the image read the following message:
Chapter 6 The Auteur as Star: from:
Stardom in Postwar France
Author(s) Smith Alison
Abstract: To talk about a film director in the context of stardom clearly has different connotations to discussion of performer-stars such as Hallyday or Bardot. The audience involved is undoubtedly smaller, and its interests undoubtedly different: the ways in which the star image is conveyed may also be expected to be different. The preliminary question of whether it is appropriate to talk about stardom at all in this context therefore needs to be posed, and so the chapter will start by considering the justification for including Jean-Luc Godard in a discussion of stardom through an assessment of the status of the
Book Title: Dark Traces of the Past-Psychoanalysis and Historical Thinking
Publisher: Berghahn Books
Author(s): Rüsen Jörn
Abstract: The relationship between historical studies and psychoanalysis remains an open debate that is full of tension, in both a positive and a negative sense. In particular, the following question has not been answered satisfactorily: what distinguishes a psychoanalytically oriented study of historical realities from a historical psychoanalysis? Skepticism and fear of collaboration dominate on both sides. Initiating a productive dialogue between historical studies and psychoanalysis seems to be plagued by ignorance and, at times, a sense of helplessness. Interdisciplinary collaborations are rare. Empirical research, formulation of theory, and the development of methods are essentially carried out within the conventional disciplinary boundaries. This volume undertakes to overcome these limitations by combining psychoanalytical and historical perspectives and thus exploring the underlying "unconscious" dimensions and by informing academic and nonacademic forms of historical memory. Moreover, it puts special emphasis on transgenerational forms of remembrance, on the notion of trauma as a key concept in this field, and on case studies that point the way to further research.
Link: http://www.jstor.org/stable/j.ctt9qcpp5
I Psychoanalysis, History, and Historical Studies: from:
Dark Traces of the Past
Author(s) Straub Jürgen
Abstract: The relationship between historical studies and psychoanalysis remains a concern that is open and full of tensions, in both a positive and negative sense. Particularly the question, what would distinguish a psychoanalytically oriented study of historical realities and the consciousness involved with these realities—that is a historical psychoanalysis—upon which this present volume focuses, has not been satisfactorily answered. Scepticism and fear of contact dominate on both sides. Here and there ignorance prevails, and at times there is a definite sense of helplessness concerning how a productive dialogue could even be initiated between historical studies and psychoanalysis, given the
CHAPTER 1 Three Memory Anchors: from:
Dark Traces of the Past
Author(s) Assmann Aleida
Abstract: In his novel
Das Geisterfest, the Hungarian author György Konrad writes: “I animate the stories that have survived in the amber of time.”¹ To this description I would like to add the question, is there such a thing as an “amber of time”? Or to put it in less poetic words: are there such retentive milieus for our memories? If so, one can surmise only in very exceptional cases; for our memories, as neurologists continually remind us, are generally transient, plastic, and unreliable. In response to such fleetingness, various cultures throughout time have invented stabilizing devices, from physical or pictorial
CHAPTER 8 From Religious Fantasies of Omnipotence to Scientific Myths of Emancipation: from:
Dark Traces of the Past
Author(s) Brunner José
Abstract: For instance, those concerned with historical processes of domination and submission question neither
Book Title: Dark Traces of the Past-Psychoanalysis and Historical Thinking
Publisher: Berghahn Books
Author(s): Rüsen Jörn
Abstract: The relationship between historical studies and psychoanalysis remains an open debate that is full of tension, in both a positive and a negative sense. In particular, the following question has not been answered satisfactorily: what distinguishes a psychoanalytically oriented study of historical realities from a historical psychoanalysis? Skepticism and fear of collaboration dominate on both sides. Initiating a productive dialogue between historical studies and psychoanalysis seems to be plagued by ignorance and, at times, a sense of helplessness. Interdisciplinary collaborations are rare. Empirical research, formulation of theory, and the development of methods are essentially carried out within the conventional disciplinary boundaries. This volume undertakes to overcome these limitations by combining psychoanalytical and historical perspectives and thus exploring the underlying "unconscious" dimensions and by informing academic and nonacademic forms of historical memory. Moreover, it puts special emphasis on transgenerational forms of remembrance, on the notion of trauma as a key concept in this field, and on case studies that point the way to further research.
Link: http://www.jstor.org/stable/j.ctt9qcpp5
I Psychoanalysis, History, and Historical Studies: from:
Dark Traces of the Past
Author(s) Straub Jürgen
Abstract: The relationship between historical studies and psychoanalysis remains a concern that is open and full of tensions, in both a positive and negative sense. Particularly the question, what would distinguish a psychoanalytically oriented study of historical realities and the consciousness involved with these realities—that is a historical psychoanalysis—upon which this present volume focuses, has not been satisfactorily answered. Scepticism and fear of contact dominate on both sides. Here and there ignorance prevails, and at times there is a definite sense of helplessness concerning how a productive dialogue could even be initiated between historical studies and psychoanalysis, given the
CHAPTER 1 Three Memory Anchors: from:
Dark Traces of the Past
Author(s) Assmann Aleida
Abstract: In his novel
Das Geisterfest, the Hungarian author György Konrad writes: “I animate the stories that have survived in the amber of time.”¹ To this description I would like to add the question, is there such a thing as an “amber of time”? Or to put it in less poetic words: are there such retentive milieus for our memories? If so, one can surmise only in very exceptional cases; for our memories, as neurologists continually remind us, are generally transient, plastic, and unreliable. In response to such fleetingness, various cultures throughout time have invented stabilizing devices, from physical or pictorial
CHAPTER 8 From Religious Fantasies of Omnipotence to Scientific Myths of Emancipation: from:
Dark Traces of the Past
Author(s) Brunner José
Abstract: For instance, those concerned with historical processes of domination and submission question neither
Book Title: Human Nature as Capacity-Transcending Discourse and Classification
Publisher: Berghahn Books
Author(s): Rapport Nigel
Abstract: What is it to be human? What are our specifically human attributes, our capacities and liabilities?Such questions gave birth to anthropology as an Enlightenment science. This book argues that it is again appropriate to bring "the human" to the fore, to reclaim the singularity of the word as central to the anthropological endeavor, not on the basis of thesubstanceof a human nature - "To be human is to act like this and react like this, to feel this and want this" - but in terms of species-widecapacities: capabilities for action and imagination, liabilities for suffering and cruelty. The contributors approach "the human" with an awareness of these complexities and particularities, rendering this volume unique in its ability to build on anthropology's ethnographic expertise.
Link: http://www.jstor.org/stable/j.ctt9qcpw2
Chapter 6 ACTS OF ENTIFICATION: from:
Human Nature as Capacity
Author(s) Larsen Tord
Abstract: We have all heard about people who get up in the middle of the night, open the fridge, have a snack, and go back to bed. Iwas familiar with the phenomenon when Icame across an advertisement in a newspaper a few years ago. It read: ‘Are you a night eater?’ The advertisement offered assistance to habitual night eaters. Assistance, because their habit was now redefined as an illness, a kind of eating disorder. The question established a new category or class of people who thereafter became possible addressees of appeals, and who acquired a new ‘identity’ in addition to the
2 Intellectual Production and Interpretation: from:
Godless Intellectuals?
Abstract: What can sociological work tell us about the meaning of intellectual work? This is the question at the heart of this book. I need to establish the basic theoretical and methodological principles with which to fill my toolkit for the task ahead. Fortunately, much of the hard thinking has already been done by others; my task here is simply to indicate what is being borrowed from whom and how it is being bent, sharpened, or otherwise altered it to fit my needs.
8 The Sacred in Durkheimian Thought I from:
Godless Intellectuals?
Abstract: What is the definition of the sacred in the Durkheimian school? The text to which virtually everyone who is interested in responding to this question looks is
Les Formes élémentaires de la vie religieusewhere the term is a key to the definition of religion: “A religion is a solidary system of beliefs and practices relative to sacred things, that is, things that are separated and forbidden, beliefs and practices that unite in a single moral community, called a Church, all those who adhere to them” (Durkheim 1991 [1912]: 108–9). But what exactly is this thing, the sacred? What
10 The Line of Descent of the Mystics: from:
Godless Intellectuals?
Abstract: In Chapter 5, I looked at some of the reasons for the decline of Durkheimian thought in French academic institutions following Durkheim’s death in 1917. The goal there was to respond to a pressing question: why this near total abandonment of an intellectual and political position that was one of the more powerful and promising ones during the middle Third Republic? Although Terry Clark’s (1973) claim for a general shift in temperament in the Latin Quarter from cartesianism to spontaneism is less an explanation than a description of the effects of some other causal factors, it seems indisputable that a
13 Godless Intellectuals, Then? from:
Godless Intellectuals?
Abstract: At the conclusion of
Formes élémentaires, Durkheim posed a question: What shape will religion take in the future, as secularization, already well underway in his time, continues its expansion? I have argued that he was posing this question for the intellectuals as much as for everyone else, and that the echoes of that fact resounded in some ways that have not been fully understood. Mystic Durkheimianism, in its incarnations among the youngAnnéemembers, in the Collège de Sociologie, or in some varieties of the poststructuralism that emerged in France in the 1960s, constitutes a fascinatingly nuanced intellectual response to
7 Voices: from:
Practicing the Faith
Author(s) Coleman Simon
Abstract: This story raises some questions I want to explore. What might be the
Four Nowhere Men: from:
The French Road Movie
Abstract: It need not be stressed that, in film-historical terms, the road movie is predominantly a man’s genre. It also goes without saying that, because of this fact, the genre has come in for its fair share of criticism. Much of the discourse around the road genre that focuses on its notionally unreconstructed masculinity (and which gives rise to the generic inversions we witness in a number of road movies) can be seen as part of a wider questioning of the dominant fiction of patriarchy, and therefore also of mainstream cinematic narrative; the two of which come together as a target
Five From Flânerie to Glânerie: from:
The French Road Movie
Abstract: While my first chapter did not focus explicitly on the question of gender, it is clear with regard to both
Sans toit ni loiandBaise-moithat the gendered connotations of the road genre can be exploited in a referential manner, to highlight both the gendered aspects of genre itself, and in turn the dominant conceptions of gender in representation more broadly. Those particular films highlighted the problems inherent to a representation of women within an historically masculine genre. Yet a potentially limiting aspect to both films is that, implicit to their structure of challenge through representation, there is a
Six Travel and the Transnational Road Movie in the Twenty-First Century from:
The French Road Movie
Abstract: If what we understand by ‘transnational cinema’ is to a large extent still a definition in progress, the connection between mobility and travel within the terms of the transnational has assumed critical currency. To suggest that this is a necessary connection is really to beg the question, in fact, of what transnational means, and more specifically what is at stake in the process of naming it. This is an important task, given that the recent topicality of transnational cinema, as far as its academic study is concerned, is based less on its status as a cinematic trend, than on the
Afterword from:
The French Road Movie
Abstract: The aim of this book has been to historicize and understand French cinema’s exploration of the road movie. As I suggested in my introduction, this is not a straightforward task. As the road movie is dif-fi cult to identify in culturally specific terms, and is therefore always a genre in search of its identity, a French road movie is engaged in a constant negotiation of its own physical and conceptual boundaries. In fact, as I hope to have shown, analysing the ‘French road movie’ ultimately begs the question of its ‘French-ness’. If the road movie, to an extent, resists being
Chapter 8 The Politics of Death from:
Melanesian Odysseys
Abstract: Early on in my fieldwork, when I first witnessed death ceremonies, I noted the tendency for smouldering troubles to be rekindled and become urgent on these occasions. In this chapter I describe events surrounding the deaths of three people: a middle-aged man (Rake) who had been a Councillor and politically influential; an old man (Wapa) who had been a great warrior; and his wife (Payanu), who followed him thirteen years later. The three reports thus span the whole of my fieldwork period, and encapsulate three key questions of crucial interest to the Kewa. Rake’s death gave rise to questionings of
Chapter 8 The Politics of Death from:
Melanesian Odysseys
Abstract: Early on in my fieldwork, when I first witnessed death ceremonies, I noted the tendency for smouldering troubles to be rekindled and become urgent on these occasions. In this chapter I describe events surrounding the deaths of three people: a middle-aged man (Rake) who had been a Councillor and politically influential; an old man (Wapa) who had been a great warrior; and his wife (Payanu), who followed him thirteen years later. The three reports thus span the whole of my fieldwork period, and encapsulate three key questions of crucial interest to the Kewa. Rake’s death gave rise to questionings of
Chapter 7 Mourning the Polish Pope in Polish Cities from:
Grassroots Memorials
Author(s) Klekot Ewa
Abstract: Pope John Paul II died on 2 April 2005. Two days later, the largest Polish newspaper—
Gazeta Wyborcza—published a commemorative text written by Father Tadeusz Bartoś, a Dominican theologian of the younger generation who is known for his open approach to the questions that are usually silenced in the conservative Polish church.¹ In his article of 4 April 2005, titled “The Last Great Romantic,” Bartoś writes:
Chapter 7 Mourning the Polish Pope in Polish Cities from:
Grassroots Memorials
Author(s) Klekot Ewa
Abstract: Pope John Paul II died on 2 April 2005. Two days later, the largest Polish newspaper—
Gazeta Wyborcza—published a commemorative text written by Father Tadeusz Bartoś, a Dominican theologian of the younger generation who is known for his open approach to the questions that are usually silenced in the conservative Polish church.¹ In his article of 4 April 2005, titled “The Last Great Romantic,” Bartoś writes:
Book Title: The Train Journey-Transit, Captivity, and Witnessing in the Holocaust
Publisher: Berghahn Books
Author(s): Gigliotti Simone
Abstract: Deportations by train were critical in the Nazis' genocidal vision of the "Final Solution of the Jewish Question." Historians have estimated that between 1941 and 1944 up to three million Jews were transported to their deaths in concentration and extermination camps. In his writings on the "Final Solution," Raul Hilberg pondered the role of trains: "How can railways be regarded as anything more than physical equipment that was used, when the time came, to transport the Jews from various cities to shooting grounds and gas chambers in Eastern Europe?" This book explores the question by analyzing the victims' experiences at each stage of forced relocation: the round-ups and departures from the ghettos, the captivity in trains, and finally, the arrival at the camps. Utilizing a variety of published memoirs and unpublished testimonies, the book argues that victims experienced the train journeys as mobile chambers, comparable in importance to the more studied, fixed locations of persecution, such as ghettos and camps.
Link: http://www.jstor.org/stable/j.ctt9qd53n
CHAPTER 5 Practice of Rhetoric, Rhetoric of Practice from:
Culture and Rhetoric
Author(s) Bartoli Vincenzo Cannada
Abstract: The present essay grows out of this question: What is it that makes the chiasmus “practice of rhetoric, rhetoric of practice” at first so convincing but then, on second thought, so agonizingly difficult to understand? To answer, we need to reconsider the intersection of rhetoric and practice. Among the many authors dealing with this subject, Farrell (1999) has examined rhetoric in terms of practice, and practice in terms of rhetoric, and his questions are very close to those I pose below. However, we differ in our basic interests—philosophy for him, ethnography for me—and while Farrell examines the political
CHAPTER 5 Practice of Rhetoric, Rhetoric of Practice from:
Culture and Rhetoric
Author(s) Bartoli Vincenzo Cannada
Abstract: The present essay grows out of this question: What is it that makes the chiasmus “practice of rhetoric, rhetoric of practice” at first so convincing but then, on second thought, so agonizingly difficult to understand? To answer, we need to reconsider the intersection of rhetoric and practice. Among the many authors dealing with this subject, Farrell (1999) has examined rhetoric in terms of practice, and practice in terms of rhetoric, and his questions are very close to those I pose below. However, we differ in our basic interests—philosophy for him, ethnography for me—and while Farrell examines the political
Book Title: Protest Beyond Borders-Contentious Politics in Europe since 1945
Publisher: Berghahn Books
Author(s): Romanos Eduardo
Abstract: The protest movements that followed the Second World War have recently become the object of study for various disciplines; however, the exchange of ideas between research fields, and comparative research in general, is lacking. An international and interdisciplinary dialogue is vital to not only describe the similarities and differences between the single national movements but also to evaluate how they contributed to the formation and evolution of a transnational civil society in Europe. This volume undertakes this challenge as well as questions some major assumptions of post-1945 protest and social mobilization both in Western and Eastern Europe. Historians, political scientists, sociologists and media studies scholars come together and offer insights into social movement research beyond conventional repertoires of protest and strictly defined periods, borders and paradigms, offering new perspectives on past and present processes of social change of the contemporary world.
Link: http://www.jstor.org/stable/j.ctt9qd6qs
Transnational Approaches to Contentious Politics: from:
Protest Beyond Borders
Author(s) Romanos Eduardo
Abstract: Emerging from an international workshop, this volume examines a variety of different aspects of social mobilization since 1945, while the contributors constitute an equally heterogeneous group of young political scientists and historians, anthropologists, as well as researchers on social movement and the media. Their research poses numerous questions covering a broad range of issues across time and space, looking retrospectively at global interactions during the Cold War, as well as looking forward at reconfigurations of protest politics in the twenty-first century, both in Western and Eastern Europe. Blurring chronological and geographical boundaries of study and merging strictly defined methods and
Chapter 7 From “British Rights for British Citizens” to “British Out”: from:
Protest Beyond Borders
Author(s) Bosi Lorenzo
Abstract: The Northern Ireland Civil Rights Movement (hereafter, CRM) between the 1960s and early 1970s shifted from an inclusive, reformist movement to an exclusivist, ethnonationalist one.* What is the explanation for such a significant transformation? This chapter seeks to answer the question by looking at the complex interactions of political opportunities/threats and the internal dynamics and competitiveness between different organizations and groups within the movement. What I am suggesting in this work is that much of the process of social movement development is understandable only by looking at the broader political environment as well as by looking within the movement itself.
Chapter 8 Anarchism, Franco’s Dictatorship, and Postwar Europe: from:
Protest Beyond Borders
Author(s) Romanos Eduardo
Abstract: Historians have traditionally considered Spanish anarchism to be the most successful variant of the international libertarian movement.¹ Most of them also believe that the terminal point of that variant came soon after the end of the Spanish Civil War (1936–1939) and Franco’s dictatorship (1939–1975) came to power.² This chapter agrees with the first assumption, but considers the second to be open to question. Spanish anarchism indeed succeeded in creating a specific political culture and became a major political force in the first decades of the twentieth century. According to established opinion, harsh repression, familial rivalries, and the inability
Chapter 10 The Role of Dissident-Intellectuals in the Formation of Civil Society in (Post-)Communist East-Central Europe from:
Protest Beyond Borders
Author(s) Ivancheva Mariya
Abstract: This chapter is not going to answer the question of
whatwas the role of intellectuals in the formation, transformation, or deformation of civil society in East-Central Europe in the transition from communism to post-communism. Instead, by avoiding unidirectional answers, I introduce the multiplicity of arguments voiced in the debate. I demonstrate how it split along the lines of civil society theory and practice, of pre– and post–1989 developments of civic activism in the region, and of divergent disciplinary approaches to the problem. On this basis, I suggest that the analysis of civil society as a frame of protest
Chapter 5 Gendered Modernities and Traditions: from:
Young Men in Uncertain Times
Author(s) Elliston Deborah A.
Abstract: In the now extensive body of scholarship on gender and nationalism, there is an odd lacuna that motivates this chapter’s project: although men, and particularly young men, have been central actors in most, and perhaps all, twentieth-century nationalist movements, this empirical phenomenon has rarely been made the focus of scholarly interrogation. Instead, the significant body of scholarship on gender and nationalism has focused almost exclusively on women.¹ And while that scholarship has produced vital questions and analyses—of the problematic figurations of women within nationalist imaginaries, of their sitings as subjects and objects of nation-building projects, and more—we are
Chapter 6 Good Hearts or Big Bellies: from:
Young Men in Uncertain Times
Author(s) Frederiksen Martin Demant
Abstract: It is around noon when Avto¹ bursts into the room. We are sitting in the living room of Temo’s parents where I am conducting an interview with Temo and his younger brother Mamuka. Temo was drinking with some friends last night to the dissatisfaction of his father and mother. As a result they have had an argument in the morning and it was questionable whether we would be able to meet. Temo looks tired. His thick black hair is messy and his voice rusty from cigarettes. The table is set with cakes, hazelnuts, and Turkish coffee. Vanya, my assistant and
Chapter 2 Taming a Transgressive National Hero: from:
The Great Tradition and Its Legacy
Author(s) Filipowicz Halina
Abstract: My starting point is a deceptively simple query. What happens when transgressors of cultural norms, which camouflage class and gender inequalities, prove themselves worthy of admission to a pantheon of national heroes? The cult of national heroes, of course, has been indispensable in promoting national unity and pride. Instilling the people with properly national characteristics, modeled after national heroes, has been a central preoccupation for educators, artists, and scholars. Transgressive candidates for national heroes make this task harder but not impossible. Hence it is necessary to rephrase the question. How does the admission of transgressors to a patriotic canon work
4 On the pre-museum history of Baldwin Spencer’s collection of Tiwi artefacts from:
Academic Anthropology and the Museum
Author(s) Venbrux Eric
Abstract: In December 1994, the Tiwi Land Council, representing the ‘Traditional Owners’ of Melville and Bathurst Islands in northern Australia, paid a considerable amount of money for an old spear and club at a Sotheby’s auction. The Tiwi artefacts were purchased to be put on display in a local museum on the islands (Tiwi Land Council 1995: 10). The reappropriation of indigenous objects raises the question of how early collectors obtained them, and what they then meant in terms of cross-cultural exchange.
6 ‘Does anthropology need museums?’ from:
Academic Anthropology and the Museum
Author(s) Dias Nélia
Abstract: The question raised by William Sturtevant (1969), in a provocative and stimulating article on the relationships between museums and anthropology, is still pertinent thirty years later. I do not propose to give an account of the historical and institutional reasons which contributed to separating academic anthropology from museums, having discussed these issues elsewhere (Dias 1992). However, two points are worth noting with regard to the relationships between anthropology and museums today, when compared with the situation at the end of the nineteenth century. First, museums and material culture were synonymous during the nineteenth and early twentieth centuries; they gradually followed
4 The Sacralization of Childhood in a Secularized World: from:
Between Educationalization and Appropriation
Author(s) Depaepe M.
Abstract: The long list of questions issued by the organizers of this seminar is, we assume, primarily heuristic in intent. Rather than formulating a response to them all, therefore, we have concentrated on a single theme. It takes its relevance from the point of view of the discipline in which we as researchers have profiled ourselves, namely educational historiography. This contemporary variant of what was previously often termed “the history of pedagogy” still may be institutionally associated with the “educational sciences” but does not necessarily coincide with it as part of fundamental research². Rather than as the internal history of the
20 How Should the History of Education be Written? from:
Between Educationalization and Appropriation
Author(s) Depaepe M.
Abstract: The title question, which was submitted to us by the guest editorial team of
Studies in Philosophy and Education, obviously has a high normative content. At first sight, that is rather remarkable, because the question about how it should be done contrasts sharply with the blurred norms that are prevalent in postmodern society, as well as with the plurality of opinions and views that are consciously cultivated there. Perhaps it is because in the field of the history of education, there are no longer any “eminent examples”¹ that the question is put explicitly? There too, a diversity of approaches prevails.
Book Title: Islam & Europe-Challenges and Opportunities
Publisher: Leuven University Press
Author(s): TIBI Bassam
Abstract: Dedicated to increasing our knowledge and awareness of the ever-growing diversity and pluralism of global society, Forum A. & A. Leysen has initiated an annual debate/lecture series, beginning with a focus on Islam in today's world and in Europe in particular. Seven well-known influential authorities - each an active participant in the public debate on the global role of Islam past, present and future - recently presented papers at the first Intercultural Relations Conference sponsored by Forum A.& A. Leysen. These important contributions, on the topic Islam and Europe: Challenges and Opportunities, are reprinted in this volume. Although each contributor speaks from his own distinctive point of view, a common message emerges from all seven texts: only dialogue - on the one hand between the West (countries that manifest themselves as Western Democratic constitutional states) and Islam, and on the other hand within and among societies historically identified with Islam- will overcome entrenched confrontation and negative animosity, engender new possibilities and understandings, and, by encouraging free and critical thinking, pave the way to social equity and the scientific innovation that, potentially, can lead to more prosperity. In the course of the conference all seven talks led to fascinating debates. This book includes the most important questions asked and the speakers' responses. Although the question of how to actually construct the dialogue remains unsettled, this ground-breaking book takes a giant step toward an answer.
Link: http://www.jstor.org/stable/j.ctt9qdwsq
Multiple Adaptations: from:
Islam & Europe
Author(s) Bowen John
Abstract: I find this way of putting the question, about what Islam says or does or could do, to be the wrong way because it is socially ungrammatical. There is no Muhammad who speaks, not even a single written ‘Islam’ that reveals. What there is,
Why we are so obsessed by Islam? from:
Islam & Europe
Author(s) Ali Tariq
Abstract: In his book
Islam: Past, Present and Future(2004), which is the final volume of a trilogy on the religions of the book – Judaism, Christianity and Islam – the German Catholic theologian and philosopher Hans Küng quotes Tariq Ali as an alternative voice on Islamic history and culture, as well as on the difficult interactions between today’s leading civilizations. Küng raises the question: “Why didn’t Islam, contrary to other world religions, such as Christianity and Judaism, witness a reformation? Why didn’t we have renewal at that time? This reformation would have taken place if Islamic culture in al-Andalus had
LE RECYCLAGE DES MÉTAPHORES DANS LA LITTÉRATURE ALLÉGORIQUE: DE L’HISTOIRE DU SENS À LA CRÉATION POÉTIQUE. from:
Medieval Manuscripts in Transition
Author(s) MINET-MAHY Virginie
Abstract: La contribution de la philologie à une réflexion générale sur le thème du recyclage et de la translation des images dans les manuscrits et dans les textes présente divers intérêts. Elle permet de situer le débat à un niveau conceptuel: l’image verbale est un matériau abstrait qui incite à porter son attention sur les mécanismes généraux de la récupération des métaphores et à tenter de résoudre des questions qui touchent aux raisons idéologiques, psychologiques, sociologiques, culturelles, politiques qui président à la transmission des imaginaires. Si la période médiévale est longue et qu’il faut éviter tout effet d’écrasement des strates chronologiques
Reinterpreting Freud’s Genealogy of Culture from:
Origins and Ends of the Mind
Author(s) Beeckman Tinneke
Abstract: In what way can Freudian psychoanalysis help contribute to a naturalist, yet non-reductionist anthropology? Such an anthropology would be one that takes into account the significance of the natural history of the human species for our understanding of the human being, but without reducing the specificity of the human to processes of natural or sexual selection. The question of reductionism is all the more relevant today given that naturalism has become a major paradigm in contemporary philosophy. Simply put, naturalism’s basic tenet is that human beings are genealogically related to each other and have common ancestors with other species. Nevertheless,
Love as Ontology: from:
Origins and Ends of the Mind
Author(s) Clemens Justin
Abstract: Psychoanalysis has, from its origins, remained indifferent to or suspicious towards ontology. More precisely, the practice of psychoanalysis has not necessitated that clinical psychoanalysts intervene directly in ontological questioning, whether implicitly or explicitly. Even in the most volatile moments of its struggles to sustain itself as a singular practice, psychoanalysis has remained relatively unmoved in the face of the counter-claims, concepts and criticisms coming from philosophy — and,
a fortiori, from philosophical ontologies. Indeed, the reverse seems to have been the case: it is philosophers who have had to respond, with some urgency, to the challenges offered by psychoanalysis. However
4. European influence on Constitutional Court case law from:
Beyond Federal Dogmatics (pdf)
Abstract: Many authors have delved into the ‘colorful reality’742 of the relationship between European law and the Constitutional Court. A whole array of questions has been raised, and often treated from different angles or perspectives⁷⁴³
Book Title: Islam & Europe-Crises are Challenges
Publisher: Leuven University Press
Author(s): SHAH Prakash
Abstract: Within the framework of the Forum A. & A Leysen, several experts from in and outside the Muslim world contributed to this book. In Islam and Europe: Crises Are Challenges they discuss how dialogues between Islam and the West, with a focus on Europe, can be achieved. The various authors (legal scholars, political theorists, social scientists, and psychologists) explore in these collected essays such interrelated questions as: How much diversity is permissible within a liberal pluralistic democratic society? How strong are the implications of citizenship? What are equitable accommodations of contested practices? They argue for an adequate understanding of how Western Muslim communities in Europe experience their minority position and what needs to be done to improve their participation in European society. The second part of this volume is a collection of papers written around the work of Abdullahi Ahmed An-Na'im, who also makes his own contribution to the book. The Catholic University of Leuven awarded An-Na'im an honorary doctorate in 2009 on the theme of multiculturalism, intercultural relations and diversity. An-Na'im is recognized the world over as a leading expert in the area of religion and law, and as a human rights activist. Islam and Europe: Crises Are Challenges reinforces our sense that a better knowledge and awareness of the growing diversity of our society, and striving for harmonious relations between Islam and the West, are among the most important challenges of our time. With contributions by: Ahmed Aboutaleb, Durre S. Ahmed, Abdullahi Ahmed An-Na'im, Shaheen Sardar Ali, Mohamed Benzakour, Jean-Yves Carlier, Marie-Claire Foblets, Ziba Mir-Hosseini, Fouad Laroui, Bettina Leysen, Rashida Manjoo, Bhikhu Parekh, Mathias Rohe, Cedric Ryngaert, Prakash Shah. Other publication: Islam and Europe, Challenges and Opportunities
Link: http://www.jstor.org/stable/j.ctt9qf1dm
Introductionary Speech from:
Islam & Europe
Author(s) Aboutaleb Ahmed
Abstract: the organisers have asked me to address the question of what integration means in (Dutch) society - with the word ‘Dutch’ in parentheses. therefore I may speak of belgian society as well. but if you don’t mind, I will limit myself to my own, with an occasional brief excursus across the border.
‘European Islam or Islamic Europe’: from:
Islam & Europe
Author(s) `im Abdullahi Ahmed An-Na
Abstract: The first part of my title is a play of words on the title of John Bowen’s book,
Can Islam be French? Pluralism and Pragmatism in a Secularist State¹. Since the book is not available at the time of this writing, I am not presuming in the least to pre-empt or evaluate Professor Bowen’s argument and analysis. Rather, I wish to offer my own personal reflections on the underlying issues and questions, without attempting to respond to Bowen’s analysis or to any of the chapters of the present volume, edited by Marie-Claire Foblets and Jean-Yves Carlier. In particular, I propose
Resurrecting Siyar Through Fatwas? from:
Islam & Europe
Author(s) Ali Shaheen Sardar
Abstract: This article seeks to explore the impact of the Iraq war on
siyaror ‘Islamic international law’ from a range of Muslim perspectives by raising some critical questions and addressing these through the lens of a selection offatwassolicited by Muslims from a range of countries and continents, on the Iraq war and its implications for popular understandings ofsiyarandjihad. This article suggests that the Iraq war presents an opportunity to revisit and potentially revive historicalsiyarpronouncements of a dichotomous world,i.e., dar-al-harb and dar-al-Islam. I argue that in so doing, this discourse has invigorated the
Book Title: Synthetic Biology and Morality-Artificial Life and the Bounds of Nature
Publisher: The MIT Press
Author(s): Murray Thomas H.
Abstract: Synthetic biology, which aims to design and build organisms that serve human needs, has potential applications that range from producing biofuels to programming human behavior. The emergence of this new form of biotechnology, however, raises a variety of ethical questions -- first and foremost, whether synthetic biology is intrinsically troubling in moral terms. Is it an egregious example of scientists "playing God"?
Synthetic Biology and Moralitytakes on this threshold ethical question, as well as others that follow, offering a range of philosophical and political perspectives on the power of synthetic biology.The contributors consider the basic question of the ethics of making new organisms, with essays that lay out the conceptual terrain and offer opposing views of the intrinsic moral concerns; discuss the possibility that synthetic organisms are inherently valuable; and address whether, and how, moral objections to synthetic biology could be relevant to policy making and political discourse. Variations of these questions have been raised before, in debates over other biotechnologies, but, as this book shows, they take on novel and illuminating form when considered in the context of synthetic biology.ContributorsJohn Basl, Mark A. Bedau, Joachim Boldt, John H. Evans, Bruce Jennings, Gregory E. Kaebnick, Ben Larson, Andrew Lustig, Jon Mandle, Thomas H. Murray, Christopher J. Preston, Ronald Sandler
Link: http://www.jstor.org/stable/j.ctt9qf7xj
6 Synthetic Bacteria, Natural Processes, and Intrinsic Value from:
Synthetic Biology and Morality
Author(s) Preston Christopher J.
Abstract: Today’s synthetic biology, just like traditional biotechnology, raises important questions about the moral significance of its products; and questions about the “use” values and disvalues of synthetic organisms are especially prominent among these. It is, after all, the uses—and, by extension, the markets—for these new bacterial organisms that typically drive research into their production. Also significant, however, are questions about the intrinsic (or inherent) value of bacteria produced through synthetic means.¹ If the public’s reaction to older forms of biotechnology is any indication, sentiments about these intrinsic values and disvalues are widespread, wielding a greatly underestimated, popular power.
7 Synthetic Biology and Public Reason from:
Synthetic Biology and Morality
Author(s) Mandle Jon
Abstract: The developments associated with synthetic biology and other new genetic technologies raise profound questions in many different areas. Among others, they touch on issues of religion, metaphysics, and morality. Without in any way denigrating the importance of these deep and weighty issues, I am going to argue that the answers we give to these questions are largely independent of the answers we give to another set of concerns—those of public policy. Our answers to theological, to metaphysical, and in an important sense to moral questions about the technologies associated with genetic manipulation should not have any
directpolicy implications.
8 Biotechnology as Cultural Meaning: from:
Synthetic Biology and Morality
Author(s) Jennings Bruce
Abstract: Perhaps the fundamental question before us in science policy today involves the extension of human power and artifice into the realm of life. The general question is not new. Shakespeare’s Prospero pondered it, as did Mary Shelley’s Frankenstein and H. G. Wells’s Dr. Moreau. But the gap between fantasy and actual technological capacity is closing, so that now the morality of power must speak to the governance of power; ethics must inform public policy. Synthetic biology constitutes a significant extension of the human capacity to manipulate the conditions of life at several levels—the molecular and cellular level, the level
INTRODUCTION from:
Constructing Feminine Poetics in the Works of a Late-20th-Century Catalan Woman Poet: Maria-Mercè Marçal
Abstract: This book analyses questions of the female body, writing and poetry in the works of Catalan poet Maria-Mercè Marçal (1952–1998) through the in-depth study of the corpus composed between 1973 and 1988 —
Cau de llunes, Bruixa de dol, Sal oberta, Terra de Mai, La germana, l’estrangeraandDesglaç. It aims, firstly, to introduce the complex and innovative work of a prominent Catalan female author within a broader panorama of both Hispanic and international literary traditions, through a detailed analysis of some aspects of her work such as love, passion, the figure of the poet and the space of poetry.
10 Soul, Transnationalism, and Imaginings of Revolution: from:
Soul
Author(s) Joseph May
Abstract: Revisiting seventies socialism and soul culture from the vantage point of the United States in the nineties raises important questions about the structures of enjoyment embedded in the anticapitalist stance of many emergent socialist states, such as Tanzania during that turbulent time. Most critiques of seventies socialist cultures readily dismiss socialism as having no soul. The inherent assumption of such critiques is that capitalism is the sole arbiter of enjoyment through free and ideologically uncontaminated flow of consumption. Such binary critiques oversimplify the relationship between state formations and citizens as consumers. These critiques further elide the intricate and nuanced strategies
3 Compensation from:
A Politics of the Ordinary
Abstract: When we return from resignation to the world of society, we turn to a certain tradition of justice and injustice, though the principles by which people attempt to derive laws from claims of reason often obscure the idea that justice itself may be a tradition. But what does it mean to say that there is a tradition of modern justice? And what are its insufficiencies? Kafka’s question might not even be posed in reference to justice but only in reference to punishment, which surely must be something different, even metaphorically. Our most banal and common metaphor of justice is the
1. Beyond the Politics of the Big Lie: from:
America's Education Deficit and the War on Youth
Abstract: The American public is suffering from an education deficit. By this I mean it exhibits a growing inability to think critically, question authority, be reflective, weigh evidence, discriminate between reasoned arguments and opinions, listen across differences, and engage the mutually informing relationship between private problems and broader public issues. This growing political and cultural illiteracy is not merely a problem of the individual, which points to simple ignorance. It is a collective and social problem that goes to the heart of the increasing attack on democratic public spheres and supportive public institutions that promote analytical capacities, thoughtful exchange, and a
1 Clients and Lawyers from:
Negotiating Justice
Abstract: A one-page flyer, written in both English and Spanish, distributed by Northeast Legal Services (NELS), opens with a heading in large print: “Do you have a LEGAL problem or question?
We want to help you!” NELS is a nonprofit legal services organization with a centrally located main office and one neighborhood branch office serving a large urban center. Its flyer offers assistance for questions as well as problems. It does, however, require that clients understand their problem to be a legal one, and might deter those who are unsure if their case meets this criterion (see chapter 4). This flyer,
Book Title: Legal Intellectuals in Conversation-Reflections on the Construction of Contemporary American Legal Theory
Publisher: NYU Press
Author(s): Hackney James R.
Abstract: In this unique volume, James Hackney invites readers to enter the minds of 10 legal experts that in the late 20th century changed the way we understand and use theory in law today. True to the title of the book, Hackney spent hours in conversation with legal intellectuals, interviewing them about their early lives as thinkers and scholars, their contributions to American legal theory, and their thoughts regarding some fundamental theoretical questions in legal academe, particularly the law/politics debate.Legal Intellectuals in Conversationis a veritable Who's Who of legal thought, presented in a sophisticated yet intimate manner.
Link: http://www.jstor.org/stable/j.ctt9qfst8
3 Legal History from:
Legal Intellectuals in Conversation
Author(s) HORWITZ MORTON
Abstract: HACKNEY: I’m going to begin with some general background questions in terms of academic history and influences. So let’s start in college. Can you give me a sense of what it was like being a student at CCNY, now CUNY, in the early sixties?
8 Contemporary Liberal Constitutional Theory from:
Legal Intellectuals in Conversation
Author(s) ACKERMAN BRUCE
Abstract: HACKNEY: First I want to begin with some preliminary background questions. Can you just give me a brief description of your undergraduate training?
9 DIVINE SANCTION AND LEGAL AUTHORITY: from:
Religion Morality & the Law
Author(s) NEWTON LISA
Abstract: Affirmative answers to these questions must be less than welcome to liberals in the time of an administration that seems to be trying to take us back to a Puritan theocracy as part of its evangelical conservative mission. And part, at least, of the philosophical
4. Decline of Modern Jurisprudential Studies from:
Postmodern Legal Movements
Abstract: Legal process and fundamental rights theories dominated much of modern jurisprudential discourse throughout the 1960s and 1970s. The average law teacher’s jurisprudence combined interest balancing, fundamental rights analysis, and institutional coordination between courts, agencies, and the legislature.¹ Legal studies at many law schools were regarded as an autonomous discipline because legal reasoning and legal methods were thought to be sufficiently distinct from the methods of other academic disciplines in the general university. The autonomy of legal thought was relatively secure as the 1970s began, but then events, both internal and external to law, caused legal thinkers to question their faith
11. Reaction of Modern Legal Scholars from:
Postmodern Legal Movements
Abstract: History indicates that when a new theory or paradigm appears to challenge the view and methods of an established theory or paradigm, a crisis in confidence emerges, provoking a response from the mainstream.¹ The reason is clear. Professional reputations and careers are at stake; the old guard must hold off the challenge posed by the “Young Turks” in order to maintain their status and privilege. It is thus not surprising that new movements in legal thought have provoked heated response from a number of distinguished legal scholars. Some questioned the new critics’ professional and ethical commitment to law, and the
4 Body from:
Keywords for Childrens Literature
Author(s) Hager Kelly
Abstract: The Oxford English Dictionary’s(OED) definition of “body”—”the material frame of man (and animals)”—immediately sets before us one of the term’s principal controversies in children’s literature. That is, what Peter Hunt (1984) would call the adultist, not to mention the sexist, nature of theOED’s language reminds us that the matter of the corporeal is often not deemed proper for the consideration of children and is frequently bound up with questions of gender and the adult body. But when we consider theOED’s elaboration on this definition—“the material body and its properties”—the physical nature of the
27 Intention from:
Keywords for Childrens Literature
Author(s) Pullman Philip
Abstract: Authors of novels, especially novels for children, know that questions such as these are not uncommon. This might be surprising, in view of the fact that more than sixty years have gone by since William K. Wimsatt and Monroe C. Beardsley published their famous essay “The Intentional Fallacy” (1946 ), except that somehow it isn’t surprising at all to find that
45 Story from:
Keywords for Childrens Literature
Author(s) Crago Hugh
Abstract: Historically, “story” is probably one of the most frequently employed words in relation to children’s literature. Yet despite its constant use by reviewers and critics over much of the history of fiction written specifically for young people, it has rarely been defined or analyzed. In its apparent simplicity, taken-for-grantedness, and resistance to deconstruction, the term establishes itself as something unquestioned, like the nature of “childhood” or “the child” itself. “Story” is missing from the index of numerous works where one might reasonably expect to find it—such as Katherine Nelson’s
Narratives from the Crib(1989), a psycholinguistic study of the
8 Worldview from:
Transcendent in America
Abstract: Existential questioning at a young age and the suffering that often accompanies it was a predominant theme among those I interviewed: “I would look up at the stars and ask, ‘Why am I here?’” “I was always searching, searching, searching.” “I felt something was really missing.” “Always in the back of my mind I was thinking, there must be something more.” “Everything seemed empty.”
Book Title: Jewish Concepts of Scripture-A Comparative Introduction
Publisher: NYU Press
Author(s): Sommer Benjamin D.
Abstract: What do Jews think scripture is? How do the People of the Book conceive of the Book of Books? In what ways is it authoritative? Who has the right to interpret it? Is it divinely or humanly written? And have Jews always thought about the Bible in the same way? In seventeen cohesive and rigorously researched essays, this volume traces the way some of the most important Jewish thinkers throughout history have addressed these questions from the rabbinic era through the medieval Islamic world to modern Jewish scholarship. They address why different Jewish thinkers, writers, and communities have turned to the Bible - and what they expect to get from it. Ultimately, argues editor Benjamin D. Sommer, in understanding the ways Jews construct scripture, we begin to understand the ways Jews construct themselves.
Link: http://www.jstor.org/stable/j.ctt9qg58w
Chapter 1 Introduction: from:
Jewish Concepts of Scripture
Author(s) Sommer Benjamin D.
Abstract: On one level, there is a simple answer to the question “What is scripture for the Jews?” For roughly the past two thousand years, Jews have had a canon of twenty-four books that form the Jewish Bible,¹ starting with Genesis and ending with Chronicles.² Some Jewish groups up until about two thousand years ago accepted additional books as scripture, but by the end of the first century CE the canon used by Jews today was more or less universally accepted by all Jews. In this respect, Jews differ from Christians, since to this day there are books regarded by Orthodox
4 Dys-/Disarticulation and Disability from:
The Disarticulate
Abstract: There would seem to be a gap in my thinking that now it is time to try to discuss. My notion of the dys-/disarticulate appears to fall under the broad category of “disability” as it has been delineated over the past twenty years in the field of disability studies. I have referred to some of this work in preceding chapters, but have not yet addressed directly the question of this project’s relation to the field. The study of dys-/disarticulation is in part a study of the uses and changes in terminologies for people with varieties of cognitive impairment—idiot, feebleminded,
4 Dys-/Disarticulation and Disability from:
The Disarticulate
Abstract: There would seem to be a gap in my thinking that now it is time to try to discuss. My notion of the dys-/disarticulate appears to fall under the broad category of “disability” as it has been delineated over the past twenty years in the field of disability studies. I have referred to some of this work in preceding chapters, but have not yet addressed directly the question of this project’s relation to the field. The study of dys-/disarticulation is in part a study of the uses and changes in terminologies for people with varieties of cognitive impairment—idiot, feebleminded,
Chapter 1 Elizabeth Cady Stanton, the Long View from:
Elizabeth Cady Stanton, Feminist as Thinker
Author(s) Gornick Vivian
Abstract: Just to ask the question was to hear it answered. The description was insufficient. If anything, it made her reader (this reader, at least)
Chapter 4 Stanton on Self and Community from:
Elizabeth Cady Stanton, Feminist as Thinker
Author(s) Smith Richard Cándida
Abstract: Elizabeth Cady Stanton’s apparently absolute defense of individual rights in her talk from 1892, “Solitude of Self,” rests on a sober confrontation with mortality. She was seventy-six years old, still vibrant intellectually but facing the increasing physical limitations of old age. The feminist movement she had piloted since the 1840s was shifting away from a broad natural rights defense of women’s equality in all areas of life into a narrower, more respectable campaign for the vote. Without question, she understood the importance of suffrage, for without the vote no person could participate in the great decisions of the day, in
Chapter 5 “The Pivot of the Marriage Relation”: from:
Elizabeth Cady Stanton, Feminist as Thinker
Author(s) DuBois Ellen Carol
Abstract: Soon after they first met, Elizabeth Stanton wrote to her new friend Susan B. Anthony, “It is vain to look for the elevation of woman so long as she is degraded in marriage…. I feel as never before that this whole question of woman’s rights turns on the pivot of the marriage relation.”¹ Six years later, Stanton elaborated her conviction that the subordination of women had its roots in the institution of marriage:
Chapter 14 “Significance and History of the Ballot” (1898) from:
Elizabeth Cady Stanton, Feminist as Thinker
Abstract: Editors’ Note: In this address to the Senate Select Committee on Woman Suffrage, Stanton considers the implications of mass immigration for woman suffrage in language that has shifted from mild nativism to outright xenophobia. Her concerns about the growing divide between the educated middle class and urban industrial workers has led her to a rare questioning of the continued relevance of “universal suffrage.” She attributed electoral defeats that her cause had suffered in the 1890s, not to native-born men, but to “the immigrant vote.” In the context of rapid demographic change, she supported “Americanization” as a requirement for full participation
Book Title: Biography and turning points in Europe and America- Publisher: Policy Press
Author(s): Négroni Catherine
Abstract: This sociological collection advances the argument that the concept of a turning point expands our understanding of life experiences from a descriptive to a deeper and more abstract level of analysis. It addresses the conceptual issue of what distinguishes turning points from life transitions in general and raises crucial questions about the application of turning points as a biographical research method. Biography and turning points in Europe and America is all the more distinctive and significant due to its broad empirical database. The anthology includes authors from ten different countries, providing a number of contexts for thinking about how turning points relate to constructions of meaning shaped by globalization and by cultural and structural meanings unique to each country. The book will be useful across a wide range of social sciences and particularly valuable for researchers needing a stronger theoretical base for biographical work.
Link: http://www.jstor.org/stable/j.ctt9qgpjg
TWO The governance of problems: from:
The governance of problems
Abstract: First, this chapter deals conceptually with the question: what is problem structuring? Second, using the development of the welfare state and, particularly, the events of
TEN Responsible and hopeful governance of problems from:
The governance of problems
Abstract: This final chapter is devoted to reflecting on the answers to the questions formulated in Chapter Two. It looks back on the intellectual journey in this book, and asks how far we have come. Thus, the first section is a succinct list of answers to the questions raised about the governance of problems – about the meaning of the ‘governance of problems’ perspective itself, about the translation dynamics in
socio-political contexts, about the framing and design dynamics orpolicy-analytic aspects, and about participation and democracy from an institutional orpolity-oriented perspective. The second section picks up an implied question that
SIX Getting on and getting by: from:
Re-imagining child protection
Abstract: This chapter and the next two are informed by a growing social sciences literature on suffering, a literature that not only seeks to engage with people’s own experiences but also raises interesting and complicated questions about research practices (Ribbens McCarthy, 2013; Wilkinson, 2005). We would suggest that this literature offers important insights into how vocabularies of expertise have been used throughout modernity diverting attention from the human significance of what suffering does to people (Wilkinson, 2005). Such language is not only ill suited to conveying the existential trauma of human suffering but its tendency towards abstraction has promoted the treatment
[Part 1: Introduction] from:
Communities in Dispute
Abstract: The relation between the Gospel and Epistles of John is fraught with perplexities. On one hand, much of the vocabulary and sentence construction between these two sets of writings are similar, while differences also abound. They certainly represent the same sector of the early Christian movement, but were they written around the same time, by the same person, to the same audience, or might there be a multiplicity of answers to each of these questions? Therefore, any attempt to ascertain the character of the Johannine situation, as well as the meaning of its writings’ content, must first begin with seeking
The Relationship between the Gospel of John and 1 John from:
Communities in Dispute
Author(s) Culpepper R. Alan
Abstract: In 1975 Rudolf Schnackenburg (1992, 34) observed that “the question of the relationship between [the Gospel of John] and 1 John was much discussed in the past, but today it has lost its interest.” In recent decades, the issue of the relationship between the Gospel and the Epistles has been tied to the history of the Johannine community, and the Epistles have been interpreted as a response to dissension over the interpretation of the Gospel. Judith Lieu has challenged the prevailing approach, offering an alternative reading of the Epistles as more pastoral than polemical and independent of the Gospel, drawing
[Part 2: Introduction] from:
Communities in Dispute
Abstract: Central to interpreting the Johannine Epistles is garnering an understanding of their context: Who were their audiences? What sorts of issues were they facing? Were their adversaries internal or external to the Jesus movement (or both)? How do these texts address these issues with implications for later generations? These questions revolve around the character of the church-situation as reflected in the Johannine Epistles, and their relation to issues reflected in the Johannine Gospel, of course, are extremely relevant. Then again, what if constructions of larger overall theories—for all their glory and value—actually distort one’s understanding of the Johannine
The Antichrist Theme in the Johannine Epistles and Its Role in Christian Tradition from:
Communities in Dispute
Author(s) Koester Craig R.
Abstract: Some of the most provocative and influential comments made in 1 and 2 John have to do with the notion of antichrist. These texts contain the earliest known occurrences of the term “antichrist” (or ἀντίχριστος), and they bequeathed it to the generations that followed.¹ By the late second and third centuries CE, the question of antichrist had become the focus of speculation and comment in some Christian circles, and the power of the term to engage the imagination has continued down to the present. Bernard McGinn’s (2000) comprehensive study of the antichrist idea in western culture put it well in
Moving the Conversation Forward: from:
Communities in Dispute
Author(s) Anderson Paul N.
Abstract: Given that R. Alan Culpepper has fittingly summarized the essays in the introduction to the present collection, such an overview will not be necessary in this concluding essay. Rather, my charge is to comment on how the above essays move critical conversations forward as well as noting new directions and open questions regarding state-of-the-art understandings of the Johannine Epistles. As such, this essay will progress through the developments achieved in the three parts of this collection, but then return in reverse order, from the third part to the first, considering the open questions and new directions that emerge.
Book Title: Latino/a Biblical Hermeneutics-Problematics, Objectives, Strategies
Publisher: SBL Press
Author(s): Segovia Fernando F.
Abstract: In this collection of essays, contributors seek to analyze the vision of the critical task espoused by Latino/a critics. The project explores how such critics approach their vocation as critics in the light of their identity as members of the Latino/a experience and reality. A variety of critics-representing a broad spectrum of the Latino/a American formation, along various axes of identity-address the question in whatever way they deem appropriate: What does it mean to be a Latino/a critic?
Link: http://www.jstor.org/stable/j.ctt9qh241
Latino/a Biblical Hermeneutics: from:
Latino/a Biblical Hermeneutics
Author(s) García-Alfonso Cristina
Abstract: What does it mean to be a Latino/a biblical critic is the question we have been asked to ponder in this project. Such a question is wide open, inviting the biblical critic to respond to it from any number of angles. From my perspective, the essence of what constitutes being a Latina biblical critic demands to be answered at a personal level: it is who I am that, in turn, defines me academically as a scholar of Hebrew Bible studies. In order to answer this question, therefore, I shall address the two identities, the two contexts, that shape who I
Toward Latino/a Biblical Studies: from:
Latino/a Biblical Hermeneutics
Author(s) Lozada Francisco
Abstract: What does it mean to do Latino/a biblical studies? In this essay I shall attempt to address this question not by examining a history of the scholarship in the field, but by critically examining the meaning and implication of the three designations in question—Latino/a, biblical, and studies. It is not my intention here to merely define these terms. Rather, this is meant to be a discussion about how these three interlocking components interact to form the basis for how I see myself doing Latino/a biblical studies.
A Latina Biblical Critic and Intellectual: from:
Latino/a Biblical Hermeneutics
Author(s) Pilarski Ahida Calderón
Abstract: This essay emerged as a subsequent study on the question addressed to the inaugural panel of the Latino/a and Latin American Biblical Hermeneutics program unit at the 2008 annual meeting of the Society of Biblical Literature (SBL).¹ This question lies behind my title: What does it mean to be (in my case) a
Latinabiblical critic? This question is perhaps one of the most challenging—and necessary—identity questions that all biblical scholars (substituting, as appropriate, their own ethnic self-designation in place ofLatina) should ask about themselves at some point in their professional careers. My brief response to the
Interpretive World Making: from:
Latino/a Biblical Hermeneutics
Author(s) Sánchez David Arturo
Abstract: As I reflect on framing a question concerning the problematics, objectives, and strategies of Latino/a biblical hermeneutics, my thoughts drift immediately to the consideration of the need for such a conversation at all. How have we come to this place where the reality is that such a unique hermeneutical barrio exists? It brings to mind my questioning of the academy that I/we negotiate where departments of Latin American studies, Chicano/a studies, African American studies, Asian American studies, women’s studies, and so on, subsist. Do not all of these departments in some way contribute to the larger umbrella fields and discourses
How Did You Get to Be a Latino Biblical Scholar? from:
Latino/a Biblical Hermeneutics
Author(s) Sandoval Timothy J.
Abstract: The short answer to the question “How did you get to be a Latino biblical scholar?” is simple: I am a person of Mexican descent living in the United States with the last name Sandoval,
andI earned a PhD in Hebrew Bible. A genuine answer is, however, significantly more complex. It has to do, at least, with what it means in the early twenty-first century to be Latino(a) in the United States (can one really be “Latino” anywhere else?), what it means to be a biblical scholar and to do biblical scholarship, and, of course, exactly what being a
Advancing Latino/a Biblical Criticism: from:
Latino/a Biblical Hermeneutics
Author(s) Segovia Fernando F.
Abstract: Latino/a biblical criticism has from the beginning raised the question of critical task: the identity and role of the critic. This problematic it has pursued in recurrent fashion through the years, with greater intensity in recent times. Such focalization may be viewed as the result of various intersecting factors, social as well as cultural: the striking rise in population numbers within the country; the widening presence of points of origin from Latin America and the Caribbean; and the growing sophistication in matters of method and theory within the field of studies. With exploding demographics, multiplying backgrounds, and expanding discourses, the
Latino/a Biblical Interpretation: from:
Latino/a Biblical Hermeneutics
Author(s) Lozada Francisco
Abstract: This collection of essays on the question of what makes Latino/a biblical interpretation “Latino/a” raises a central and intriguing issue for critics and readers alike: Is identity a matter of being and/or practice? Is the “Latino/a-ness” of an interpretation defined by the personal identity (howsoever defined) of the interpreter? Or is it a matter of how Latino/a biblical interpretation is practiced—that is, are there certain principles, sources, methods (reading strategies), or aims that make some biblical interpretations Latino/a and others not? In this concluding reflection it is not my intention to define Latino/a biblical interpretation in a rigid way,
2 Understanding and Scientific Explanation from:
Scientific Understanding
Author(s) DE REGT HENK W.
Abstract: In 1948, physicist Erwin Schrödinger delivered the Shearman Lectures at University College London. In 1954, these lectures were published as
Nature and the Greeks. In this book Schrödinger argues that science, since it is a Greek invention and is based on the Greek way of thinking, is “something special,” that is, “it is not the only possible way of thinking about Nature.” Schrödinger then poses the following question: “What are the peculiar, special traits of our scientific world-picture?” and he answers it immediately by stating: “About one of these fundamental features there can be no doubt. It is the hypothesis
3 Understanding without Explanation from:
Scientific Understanding
Author(s) LIPTON PETER
Abstract: Explaining why and understanding why are closely connected. Indeed, it is tempting to identify understanding with having an explanation. Explanations are answers to why questions, and understanding, it seems, is simply having those answers. Equating understanding with explanation is also attractive from an analytic point of view, since an explanation is understanding incarnate. The explanation is propositional and explicit. It is also conveniently argument shaped, if we take the premise to be the explanation proper and the conclusion a description of the phenomenon that is being explained. So we are on the way to specifying the logic of understanding.
5 Reliability and the Sense of Understanding from:
Scientific Understanding
Author(s) GRIMM STEPHEN R.
Abstract: If we are fortunate, at some point while pursuing the answer to one of our explanation-seeking why-questions we will experience a sense of understanding. In other words, we will seem to “grasp” or “see” what it is that accounts for the thing we want to explain, a moment of “grasping” or “seeing” that is often accompanied by a distinctive phenomenology—perhaps even a phenomenology along the lines of the celebrated “aha” experience.
11 Understanding in Economics: from:
Scientific Understanding
Author(s) BOUMANS MARCEL
Abstract: In economics, models are built to answer specific questions. Each type of question requires its own type of model; it defines the empirical criteria that a model should meet and thereby instructs how the model should be constructed. This chapter will investigate a particular kind of question: namely, questions that ask for understanding, and which will be labeled as how’s thatquestions. To do so, these questions will be compared with other types of scientific questions, labeled as why-questions and how much-questions. The answer to a why-question is an explanation (see Nagel 1961, 15; van Fraassen 1988, 138). The answer to
12 Understanding in Physics: from:
Scientific Understanding
Author(s) DIEKS DENNIS
Abstract: My position is that there is no unique answer to this question, that the question
15 Understanding in Political Science: from:
Scientific Understanding
Author(s) VAN BOUWEL JEROEN
Abstract: Upon a first encounter with the field of International Relations (IR) studies, we stumble into a plurality of theoretical perspectives some of which, such as realism and liberalism, have already been around for decades, while others, such as constructivism, are more recent. A recent survey among IR scholars working in the United States gives us a rough idea of the weight attached to these different perspectives. Answering the question “What paradigm in International Relations are you primarily committed to in your research?” 25 percent chose realism/neorealism, 33 percent liberalism/neoliberalism, 15 percent constructivism, 7 percent Marxism/globalism, and 20 percent other, among
Book Title: Liberalism at Its Limits-Crime and Terror in the Latin American Cultural Text
Publisher: University of Pittsburgh Press
Author(s): RODRÍGUEZ ILEANA
Abstract: In
Liberalism at Its Limits,Ileana Rodríguez considers several Latin American nations that govern under the name of liberalism yet display a shocking range of nondemocratic features. In her political, cultural, and philosophical analysis, she examines these environments in which liberalism seems to have reached its limits, as the universalizing project gives way to rampant nonstate violence, gross inequality, and neocolonialism.Focusing on Guatemala, Colombia, and Mexico, Rodríguez shows how standard liberal models fail to account for new forms of violence and exploitation, which in fact follow from specific clashes between liberal ideology and local practice. Looking at these tensions within the ostensibly well-ordered state, Rodríguez exposes how the misunderstanding and misuse of liberal principles are behind realities of political turmoil, and questions whether liberalism is in fact an ideology sufficient to empower populations and transition nation-states into democratic roles in the global order.In this way,Liberalism at Its Limitsoffers a critical examination of the forced fitting of liberal models to Latin American nations and reasserts cross-cultural communication as crucial to grasping the true link between varying systems of value and politics.
Link: http://www.jstor.org/stable/j.ctt9qh6vz
epilogue. from:
Liberalism at Its Limits
Abstract: IT IS IMPORTANT to acknowledge the contributions of Enrique Dussel, Iris Marion Young, and Achille Mbembe to the criticism of liberalism and modern reason. These three thinkers excavate the occult sites of Western philosophy, radically questioning their social integrity and viability and obstinately pointing to their flawed logic as ways of recognizing liberalism’s ethical obligation to unassimilable Otherness—Dussel in his reconsideration of modernity from its underside, Young in her all-out offensive against liberalism’s “innocent spaces” and “essentially contested concepts,” and Mbembe in his redefinition of sovereignty as necropolitics, the power to decide who lives and who dies. They are
Chapter 9 Empowerment by Visualization: from:
Barcelona
Author(s) TUMMERS LIDEWIJ
Abstract: Women in workshops held in Barcelona in 1993 did. Departing from a simple, accessible exercise like the one above, they initiated a debate on domestic labour, the absence of a room of one’s own, and the limitations their spatial environment imposed on experiencing citizenship. In other words, they both questioned their position as women in society and interrogated architectural stereotypes. As a consequence, they took local action.
Chapter 13 A Broken Mirror? from:
Barcelona
Author(s) WILSON ANNA
Abstract: As explored in many chapters in this volume, the Barcelona cityscape is a contested space, caught up in conflicting discourses that interlink cultural identity and power. Capital of Catalonia and home to the Catalan regional government, Barcelona is the vortex of debates that question both the Catalan relationship to the Spanish state and to the wider European and world communities. It is these power struggles which will be brought into focus in this chapter, in so far as they have been compounded by the increasingly problematic location of identity in the context of a postmodern, global city. Any sense of
Chapter Eight Continuity and Discontinuity in the Family: from:
France’s Colonial Legacies
Author(s) HANDYSIDE FIONA
Abstract: Arguably one of the most notorious and certainly most critically discussed contemporary French films addressing the question of post-colonial traumas and guilt is Michael Haneke’s
Caché(2005): indeed, the film continues to garner considerable critical interest from both French and film scholars.³ At the heart of this film lies an unsuccessful attempt at a (post) colonial adoption by a French family of a young child of Algerian origin, Majid. If much scholarly attention has been paid to the question of the post-colonial subject in Haneke’s film, and the possibilities that the film can be read beyond a specifically national framework
4 Rhys Fardd, ventriloquy and pseudonymity from:
Darogan
Abstract: What is the historical vision of the
darogan?What might be said about the distinction (if any) between history and literature witnessed in the medieval Welsh manuscripts? Given that there has been no developed study of the rhetoric¹ of Welsh literature, to answer such questions fully would require a far more detailed study of Welsh historiography than the current limited selection of codices and texts.² Such a question does indeed call for a full-scale study of representation in medieval Welsh literature. Predictably, I may make no claim to comprehensiveness as I outline a few ways of reading and interpreting the
Conclusion from:
Darogan
Abstract: Reading the
daroganas an allegorical mode of literature – and one whose allegory is potentially theological – requires a sharpening of the question of the relation of the political prophecy to the eschato logical, and specifically how this ‘political eschatology’ fits into the wider context of Christs’s own return. The crux here is the extent to which history itself which history itself (or a species of history) comes to an end with the return of the son of prophecy. That is, does the temportality of prophyecy, in its collapse of present, past and future, necessarity imply a theological reading or a
Introduction from:
French Fiction into the Twenty-First Century
Abstract: At the end of the 1980s a term began to crop up in the French literary press to describe a newly perceptible trend in fiction:
le retour au récit, or the return to the story. One of the earliest appearances comes in a special issue ofLa Quinzaine littérairein May 1989 devoted to the question, ‘Where is French literature heading?’ In his editorial, Maurice Nadeau figures the current literary scene as a collection of ‘returns’ to literature’s traditional concerns in the wake of a period of textual experiment and theoretical formalism: ‘A return to history, a return to stories,
The Return to the Story from:
French Fiction into the Twenty-First Century
Abstract: In an interview marking the publication of
La Possibilité d’une île(2005), Michel Houellebecq, France’s best-selling literary novelist and the only writer of his generation to achieve major fame beyond the French-speaking world, told theNouvel Observateur: ‘You must believe that I count myself in the tradition of those French writers who ask questions of today’s world and do not renounce Balzacian narration.’¹ Frédéric Beigbeder, author of similarly provocative and successful critiques of contemporary mores, recalls in his 9/11 memoir,Windows on the World, meeting Alain Robbe-Grillet, then aged 80, near the scene of the attacks:
Introduction from:
French Fiction into the Twenty-First Century
Abstract: At the end of the 1980s a term began to crop up in the French literary press to describe a newly perceptible trend in fiction:
le retour au récit, or the return to the story. One of the earliest appearances comes in a special issue ofLa Quinzaine littérairein May 1989 devoted to the question, ‘Where is French literature heading?’ In his editorial, Maurice Nadeau figures the current literary scene as a collection of ‘returns’ to literature’s traditional concerns in the wake of a period of textual experiment and theoretical formalism: ‘A return to history, a return to stories,
The Return to the Story from:
French Fiction into the Twenty-First Century
Abstract: In an interview marking the publication of
La Possibilité d’une île(2005), Michel Houellebecq, France’s best-selling literary novelist and the only writer of his generation to achieve major fame beyond the French-speaking world, told theNouvel Observateur: ‘You must believe that I count myself in the tradition of those French writers who ask questions of today’s world and do not renounce Balzacian narration.’¹ Frédéric Beigbeder, author of similarly provocative and successful critiques of contemporary mores, recalls in his 9/11 memoir,Windows on the World, meeting Alain Robbe-Grillet, then aged 80, near the scene of the attacks:
Chapter Four Framing Landscapes: from:
The Brazilian Road Movie
Author(s) CUNHA MARIANA A. C. DA
Abstract: O céu de Suely(Suely in the Sky, 2006), directed by Karim Aïnouz, is set in the backlands (thesertão), in the interior of the Brazilian northeast.¹ The film portrays a migrant’s return there after a period spent in the urban south of the country, thereby representing a space that has been a recurrent subject matter in Brazilian cinema since the 1960s. This essay examines the relationship between mobility, subjectivity and the construction of cinematic landscapes, spaces and places in this film. The questions that drive this essay are the following: how is the sertão as a space of mobility
CHAPTER 6 Content externalism from:
Externalism
Abstract: As we saw in Chapter 3, what Kant referred to as his “Copernican revolution” in philosophy was motivated by the
matching problem.According to Kant, if our knowledge-acquiring faculties are capable of yielding knowledge of the world, as they certainly seem to be, then this must be because they must, in some way, match up to the world. There must be some sort offitormatchbetween the nature of our knowledge-acquiring faculties and the nature of the world. The question of how knowledge is possible, then, translates into a question about how this matching can occur. Kant’s answer
Book Title: Chora 1-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: Volume I in the new series Chora: Intervals in the Philosophy of Architecture explores fundamental questions concerning the practice of architecture and examines the potential of architecture. The essays in this collection explore architectural form and content in the hope of finding new and better alternatives to traditionally accepted practices.
Link: http://www.jstor.org/stable/j.cttq47xp
Book Title: Chora 1-Intervals in the Philosophy of Architecture
Publisher: MQUP
Author(s): Parcell Stephen
Abstract: Volume I in the new series Chora: Intervals in the Philosophy of Architecture explores fundamental questions concerning the practice of architecture and examines the potential of architecture. The essays in this collection explore architectural form and content in the hope of finding new and better alternatives to traditionally accepted practices.
Link: http://www.jstor.org/stable/j.cttq47xp
3 NEUSNER: from:
Common Ground
Abstract: I read the Torah in the light of the way Judaism reads the Torah, and that is the way called midrash.
Midrashmeans “search, inquiry,” and it refers to the Judaic way of interpreting the Hebrew Scriptures. You can understand what I see only when you look through my glasses. You can understand how Scripture comes to life for me only when you know how the method we call midrash brings Scripture to life and life to Scripture. So what is this way of reading Scripture that Judaism calls midrash? The answer to the question matters, because if you want
10 NEUSNER: from:
Common Ground
Abstract: No century proves the truth of God’s judgment of humanity more powerfully than our own. Rivers of blood, oceans of tears, a million dead at the Somme, six million here, five million there, three million somewhere else, half the population of a whole country murdered by its own government—does anybody have reason these days to doubt that “the imagination of man’s heart is evil from his youth”? And would anybody blame God for saying, “I regret I made them”? But what does that say about God, in whose image, after whose likeness, we are made? These questions draw us
26 GREELEY: from:
Common Ground
Abstract: It is a question that has lurked off the record for many years. For a long time, under the influence of the pessimism of Saint Augustine and the body-rejecting spirituality of Plato, Christians were afraid to ask it, even afraid to think it. In the era after Sigmund Freud, men and women were willing to
33 NEUSNER: from:
Common Ground
Abstract: How does Scripture propose to settle the question of God’s gender? Israel achieves its authentic relationship to God when Israel is feminine to God’s masculine role; its proper virtue when it conforms to those traits of emotion and attitude that the system assigns to women. In chapter 7 I raised that question, but in the years since then, I have learned more about the subject. The main point that I have found out is simple: the Torah in fact portrays God as androgynous. Because our traits correspond to God’s, God too turns out to share in and value the gender
36 NEUSNER: from:
Common Ground
Abstract: Now we come to the nub of the matter. Religions can teach one another. These pages have shown that fact. But can they communicate with one another? That is another question, and it defines the single most important problem facing religion for the next hundred years, as for the last, as an intellectual one: how to think through difference, how to account, within one’s own faith and framework, for the outsider, indeed, for many outsiders.
38 GREELEY: from:
Common Ground
Abstract: To answer the question he asks at the end of the last chapter: Yes, the Torah, Jesus, and the Qu’ran speak to the same humanity.
Book Title: Reordering of Culture-Latin America, the Caribbean and Canada in the Hood
Publisher: MQUP
Author(s): Taiana Cecilia
Abstract: Political, economic and social barriers among Latin America, the Caribbean and Canada are giving way to global forces and the "global dreams" they inspire. This collection of original articles and essays examines popular culture, literature, theatre, belief systems, indigenous practices and questions of identity, exile and alienation. The interconnectedness and distinction of cultural production throughout the Americas, "transplanted" interests, the mediation of African and European influences, and the expression of shifting identities, all reflect the development of a new American neighbourhood.
Link: http://www.jstor.org/stable/j.cttq93rp
CULTURE AND EDUCATION IN POST-COLONIAL DEVELOPMENT: from:
Reordering of Culture
Author(s) Arratia Maria-Inés
Abstract: THIS PAPER DEALS PRIMARILY with the need to integrate local cultural dynamics into all activities related to community development, including education. It also deals with a particular positioning for social scientists committed to the defence of native cultures and to the promotion of a pluralistic and democratic attitude towards local development through the use of participatory methodologies (Fals Borda, 1979, 1980, 1987). Based on my field experience and understanding of development as cultural action, I am questioning previous categories of analysis and constructed theoretical positions affecting the various processes involved in community development.
CARIBBEAN POPULAR MUSIC AND CIVIL SOCIETY: from:
Reordering of Culture
Author(s) Charles Embert
Abstract: CARIBBEAN POPULAR MUSIC HAS, for centuries, articulated the opinions, the grumblings and the questions of many communities in the Caribbean region which have not been able to make their views known through the formal education system or the mass media. The Flower societies of Saint Lucia in the emancipation and post-emancipation eras, the calypso and reggae in the period of colonization, and the Antillean zouk and kadans in the post-independence era are forms of music rooted in cultural expression, political experience and indigenous languages. These forms have survived political and economic obstacles because of their relevance to the growth of
IDENTITY AND DIFFERENCES IN THE CARIBBEAN DIASPORA: from:
Reordering of Culture
Author(s) Yon Daniel
Abstract: THE ISSUE OF IDENTITY, and the questions it evokes, occupies a central place in social, political and cultural theory in the closing decade of the 20th century. In positing this development, in the words of Stuart Hall 1989) as “the question of identity,” I draw attention to the contestation and struggles over what it means to talk about identity and to the identifications that are invoked in the process of talking and writing. The theoretical and other developments leading to the present centering of identity in theory and politics are multiple. They include intense debates around issues of nationalism, ethnicity,
L’EXPRESSION D’UNE IDENTITÉ À TRAVERS LA POÉSIE ET LES CHANSONS AU NICARAGUA from:
Reordering of Culture
Author(s) Ortiz Milagros
Abstract: CET ARTICLE TENTERA de répondre aux questions que se posait le poète Pablo Antonio Cuadra:
«¿Sería el Nicaragüense un hombre dividido por la duda?» , «¿o es el nicaragüense la fusión de antagonismos, la unificación de contrastes?»(1978, p.20).¹ départ, nous nous butons à un premier probléme : de quel Nicaraguayen parle-t-il ? Les conflits armés apportent une partie de la réponse, car ils ont laissé voir qu’il existe plus d’une seule identité nicaraguayenne. Nous tenterons ici de répondré au poète en analysant des chansons et des poémes provenant des Nicaraguayens de la majoritéladine«Métisse»,² le peuple qui se
2 The Rise and Fall of Translated News on Newsworld and the Réseau de l’information from:
Everyone Says No
Abstract: In the spring of 1990, Canada was at the beginning of what would prove to be a tumultuous decade during which the question of national unity would be constantly at the forefront of political debate. At the time, the concern was with the quickly unravelling Meech Lake Accord. Negotiated in 1987 in the hope of creating the political conditions necessary for Quebec to join the constitution, the agreement faced opposition in the legislatures of Manitoba and Newfoundland. Without ratification by all ten provincial legislatures, the accord would fail, and its failure would lead – or so feared many among the country’s
Introduction from:
Reading Modern Drama
Author(s) ACKERMAN ALAN
Abstract: Why publish a collection of essays entitled
Reading Modern Drama? Individually, each of these words is apt to raise eyebrows. Yet “reading,” “modern,” and “drama” continue to play vital roles in organizing university curricula and defining activities of the broader culture. In the following pages, each of these words elicits new questions and definitions. This volume, moreover, is assembled from articles published in one journal,Modern Drama, and the title is also meant to suggest the value of reading this particular journal cohesively, in addition to the benefits of dipping into individual articles online (for pragmatic reasons, the articles were
10 The Pillowman and the Ethics of Allegory from:
Reading Modern Drama
Author(s) WORTHEN W.B.
Abstract: Martin McDonagh’s 2003 play
The Pillowmanallegorizes a key question about the meaning and purpose of art: what are its consequences in the world beyond the stage? Set in an interrogation room in an unnamed, apparently eastern-European totalitarian state, the play centres on the writer Katurian Katurian, whose violent short stories seem to have inspired a local wave of copy-cat crimes. As children, Katurian and his brother Michal had been the subject of a bizarre educational/artistic experiment. Their parents systematically tortured Michal to inspire their younger son’s storytelling skills. Katurian has become a writer and discovers that Michal has committed
1962-1 from:
Early Works on Theological Method 1
Abstract: Making a topic of method is, of course, first of all, not to try to provide a recipe on how to do theology, or to provide you with a cookbook. Again, it is not a question of an
1962-4 from:
Early Works on Theological Method 1
Abstract: Our first question will be, Does theology contain a theoretic element? By that I mean, Is it, at least in part, within the world of theory in the strict sense of that term? Does it involve the psychological differences illustrated by the story about Thales and the milkmaid? Does it involve the concern for rigor that is illustrated by Plato’s early dialogues, in which Socrates shows the Athenians that they do not know what
1962-6 from:
Early Works on Theological Method 1
Abstract: We begin with a twofold point.² We can handle within the same science the necessary and the empirically intelligible, the universal and the imaginative scheme which approaches the singular, the changeable and the unchanging, the
per seand theper accidens, insofar as we go behind the conceptual order. Within the conceptual order those terms are contradictory. But prior to conceiving, there is the act of understanding, and prior to the act of understanding, there is the state of mind that is expressed in the question. When it is expressed in the question, one has concepts. But the prior state of
1962 from:
Early Works on Theological Method 1
Abstract: Lonergan: Yes. In other words, there are all sorts of thematizations; every sermon is in fact a thematization of the gospel text that is preached on. It is only insofar as there are a whole series of thematizations involving similar topics that you start getting further questions: How do you reconcile this? The Middle Ages started off with a
glossaof the scriptures and collections of passages from the Fathers; and when they started to compare them they didn’t seem
1962 from:
Early Works on Theological Method 1
Abstract: Lonergan: One can think of positive empirical science applied to the series of books in the Old Testament and to the series of authors in the New Testament, and to the Apostolic writers, the Apologists, the Greek Fathers, the Latin Fathers, the medieval theologians. This will suffice for our present question. Insofar as
1968-1 from:
Early Works on Theological Method 1
Abstract: I think I’d best begin by giving the chapter headings of the book I’m projecting. It will help you in the question periods to have some idea of the things that are better to leave until later and the things that can be handled right away in the question period each day. The first part of the book consists of six chapters, and the titles are, first, Method; second, Functional Specialties; third, Horizons and Categories; fourth, The Human Good, Values, Beliefs; fifth, Meaning; and sixth, Religion. It will mainly be with those six chapters that we will be concerned. Perhaps
1968-7 from:
Early Works on Theological Method 1
Abstract: Religious values may be briefly referred to as values connected with, arising from, ultimate concern. Our conception of religion in that section on values had to do primarily with religion conceived in its roots, as simply ultimate concern, as authentic human existence with regard to God and God’s world. The primary and ordinary manifestation or expression of ultimate concern is not any technically formulated question about
1968 from:
Early Works on Theological Method 1
Abstract: Lonergan: I was not dealing with any precise ethical question. You might call it general ethics or the elements that touch upon general ethics. What I was talking about was the human good. I wasn’t talking much about obligations. I was concerned to talk about various aspects of the human good: about human development, individual and social, about the notion of value and judgments of value, and about the complexity of the judgment of value: just what is the criterion in the judgment of value? What are the general criteria such as
1968 from:
Early Works on Theological Method 1
Abstract: Lonergan: When we spoke of the good and values before, we spoke simply in terms of man’s being good, his self-transcending. We spoke of a cognitive self-transcendence in terms of knowledge, and a real self-transcendence in terms of benevolence and beneficence and love. We were setting up the human moral order, and we distinguished between originating value, namely, the existential subject that transcends himself, and the terminal value, i.e., the good that he does. When one goes on to the question of God and acknowledges God as
[SECTION THREE: Introduction] from:
Fighting Words and Images
Abstract: The three chapters that make up this section address questions of identity from perspectives rooted in the disciplines of literary studies, anthropology, and classics, which themselves are simultaneously inflected by ideas drawn from such other domains as history, philosophy, political studies, and sociology. Each considers not so much the frequently discussed ways in which our identities are subject to alteration under conditions of war, but rather the processes whereby identities become mobilized in warʹs many different representational contexts, including commemorative rites and monuments, in order to produce, respectively, political resistance (Jennifer James), social solidarity (Serguei Oushakine), and civic virtue (James
7 Blessed Are the Warmakers: from:
Fighting Words and Images
Author(s) JAMES JENNIFER C.
Abstract: On 4 April 1967, at Riverside Church in New York City, Martin Luther King delivered his first public indictment of the Vietnam War. Standing before the Clergy and Laity Concerned about the Vietnam War, he praised fellow religious leaders for having the courage to ʹmove beyond the prophesying of smooth patriotismʹ to speak from the transcendent ʹmandates of conscience.ʹ¹ At the same time, he rebuked those in the civil rights movement who characterized his anti-war activism as a distraction from his primary mission: ʹ[T]hough I often understand the source of their concern, I am nevertheless greatly saddened, for such questions
1 The Origin of Language from:
Herder's Political Thought
Abstract: Eighteenth-century philosophers were intensely interested in the question of language origination, for it raised a host of wider questions concerning the relationship between language and cognition, and the operations of the mind. Differences throughout Europe were equally evident in the disputes within the Berlin Academy. Heavily influenced by the French philosopher Étienne Bonnet de Condillac, the academy’s President Pierre Moreau de Maupertius delivered a lecture in 1756 that attempted to demonstrate how human beings naturally created and perfected language.¹ Johann Süßmilch, a skilled exponent of the Wolffian school of philosophy, responded in his
Versuch eines Beweises, daß die erste Sprache
A letter to my English-speaking friends from:
The Vigil of Quebec
Author(s) DUMONT FERNAND
Abstract: Different approaches, more objective or more neutral, are certainly legitimate. In my practice of philosophy or sociology I frequently have occasion to employ them. However, the questions I was asking in these essays suggested another
Is there a future for the French Canadian? from:
The Vigil of Quebec
Abstract: For the moment, there is still a French Canadian. He is difficult to isolate and define - slightly more so, no doubt, than the American or the Frenchman. But it is enough to travel in the Beauce or Charlevoix and even in certain sections of our big cities to recognize this singular being, and to feel one’s own heart leap in that unmistakable way. Is there point in this curious variety of human fauna continuing to exist? That is the real question, the most trivial and the stupidest; but I am surprised not to hear it more often in those
Our culture: from:
The Vigil of Quebec
Abstract: How can we evaluate the development of our culture during the past decade? What new challenges confront it? In connection with such questions we can only put forward here some hypotheses for reflection. Therefore I shall not draw up another balance sheet of our intellectual production over the past ten years, or even of educational reform. They have both been done often enough in books or periodicals. But I wonder to what extent, in these various attempts, we have succeeded in working out a new cultural debate. What changes have we made in the meaning of our collective utterance? Into
The struggle against poverty from:
The Vigil of Quebec
Abstract: What general social changes are implied by the struggle against poverty and against social injustice in general? Leaving aside the strictly economic aspects that are dealt with elsewhere, the question could be reduced to this very generalized formula: in what way does poverty pose a challenge not only to our good intentions, our ‘good deeds,’ and even our politics, but to the whole of our society? At first glance, the question in this form is ambiguous. The most basic transformations cannot be guilelessly defined in terms of poverty alone. Thus poverty is in danger of being lost sight of. But
Dante’s Katabasis and Mission from:
The World of Dante
Author(s) SAROLLI GIAN ROBERTO
Abstract: Dante’s creative task has been defined as of “superhuman difficulty.” This is clearly discernible in the language of the poem; for although the
Commedia, considered as a whole, seems astonishingly light and simple—thanks to its clear and orderly structure—there is no single passage that does not reflect tension and effort; one is left with the impression that the work at every step demanded of Dante a boundless devotion, an unstinting expenditure of himself. No less devotion, no less unstinting expenditure of self is demanded of Dante scholars when they are faced by the difficult question of whether or
6 Just between Texts: from:
The Narcissistic Text
Abstract: In the previous chapters, I have spoken of the way the Camusian text functions within itself, produces its own reflection, as well as the way it reproduces within itself its relationship to its reader. It remains to consider the manner in which the different texts relate to one another, for here too a mirroring effect can be seen to be at work. The intertextuality¹ in question is of a very special kind since no texts by other writers are concerned. In fact, if one were to consider the whole of Camus’ works as one single text, then one could more
Foreword from:
French Existentialism
Author(s) Mascall E. L.
Abstract: A GREAT DEAL has been written about Existentialism in recent years, but this work of Dr. Kingston’s seems to me to occupy a unique and important place, and this for two reasons. First, in my opinion he seems to raise those questions about the Existentialist movement which most immediately spring to the mind of any intelligent Christian who finds himself confronted with it. Is the movement a reaction against Christian orthodoxy as such, or is it an attempt to recover certain Christian insights which Christians themselves have largely forgotten? If it is the former, how are we to explain the
Chapter Three LANGUAGE AND COMMUNION from:
French Existentialism
Abstract: One of the most noteworthy characteristics of the writings of Marcel, Sartre, Camus and Simone de Beauvoir is that their philosophy is expressed not only in traditional discursive form but also in plays and novels. A question that we must ask is why philosophy is expressed in this way? It would be absurd for rational philosophers such as Spinoza and Leibniz to express philosophy in imaginative works because the subjective idea which the word embodies is reality for them and this reality is beyond any temporal process.
Who is man? the perennial answer of Islam from:
Man and His World/Terres des hommes
Author(s) Nasr Seyyed Hussein
Abstract: IN A WORLD EXHIBITION whose theme is Man and His World, La Terre des hommes, and which is devoted to a display of the different aspects of man’s life and activities, it is perhaps not futile to pause for a moment and pose the question who is this man to whom the world is said to belong, the world or the “earth” which he has conquered, yet is on the verge of destroying at the very moment when his conquest seems most complete. Modern man feels at home on earth, or rather would like to feel at home completely in
Quantum electronics from:
Man and His World/Terres des hommes
Author(s) Basov N. G.
Abstract: IT WOULD BE INTERESTING to know the prospects for the development of quantum electronics, but I do not think they can yet be foretold. In spite of its rapid development and large practical contribution, quantum electronics is not yet a formed scientific trend. In most cases, where the action of quantum devices depends on certain physical limits, these limits are not yet fixed. We cannot yet distinctly answer the simplest questions: are there any limits to the monochromaticity and coherence of radiation, and how do they depend on energy and radiation frequency? How far can we go into the high-frequency
Book Title: The Unmaking of Home in Contemporary Art- Publisher: University of Toronto Press
Author(s): LAUZON CLAUDETTE
Abstract: In a world where the notion of home is more traumatizing than it is comforting, artists are using this literal and figurative space to reframe human responses to trauma. Building on the scholarship of key art historians and theorists such as Judith Butler and Mieke Bal, Claudette Lauzon embarks upon a transnational analysis of contemporary artists who challenge the assumption that ‘home’ is a stable site of belonging. Lauzon’s boundary-breaking discussion of artists including Krzysztof Wodiczko, Sanitago Sierra, Doris Salcedo, and Yto Barrada posits that contemporary art offers a unique set of responses to questions of home and belonging in an increasingly unwelcoming world. From the legacies of Colombia’s ‘dirty war’ to migrant North African workers crossing the Mediterranean, The Unmaking of Home in Contemporary Art bears witness to the suffering of others whose overriding notion of home reveals the universality of human vulnerability and the limits of empathy.
Link: http://www.jstor.org/stable/10.3138/j.ctt1whm8v6
9. Repetition, Return and the Negotiation of Place in The Tree House from:
Kathleen Jamie
Author(s) Davidson Lynn
Abstract: The Tree Houseasks how we can live more interactively and less destructively with nature. It explores the concept of place with its confluence of political, historical, communal and familial elements, and raises questions around the mythologising and division of land. My interest is in how Jamie employs poetic technique to demonstrate new ways of thinking about place: specifically, her use of intertextual repetends and how these repetitions negotiate between a connection to place and the need to advance our stories of belonging.
9. Repetition, Return and the Negotiation of Place in The Tree House from:
Kathleen Jamie
Author(s) Davidson Lynn
Abstract: The Tree Houseasks how we can live more interactively and less destructively with nature. It explores the concept of place with its confluence of political, historical, communal and familial elements, and raises questions around the mythologising and division of land. My interest is in how Jamie employs poetic technique to demonstrate new ways of thinking about place: specifically, her use of intertextual repetends and how these repetitions negotiate between a connection to place and the need to advance our stories of belonging.
Book Title: Narrative, Identity and the Kierkegaardian Self- Publisher: Edinburgh University Press
Author(s): Stokes Patrick
Abstract: Is each of us the main character in a story we tell about ourselves, or is this narrative understanding of selfhood misguided and possibly harmful? Are selves and persons the same thing? And what does the possibility of sudden death mean for our ability to understand the narrative of ourselves?For the first time, this collection brings together figures in contemporary philosophy and Kierkegaard studies to explore pressing questions like these in the philosophy of personal identity and moral psychology. These essays will both advance important ongoing discussions of selfhood and expand the light that, 200 years after his birth, Kierkegaard is still able to shed on contemporary problems.
Link: http://www.jstor.org/stable/10.3366/j.ctt16r0hb2
Introduction from:
Narrative, Identity and the Kierkegaardian Self
Author(s) STOKES PATRICK
Abstract: Questions of self-constitution and personal identity have been amongst the most heavily contested topics in Anglophone philosophy over the last half-century. Yet the pedigree of this discussion goes back considerably further. Such questions are clearly at work as early as the second-century theologians Athenagoras and Irenaeus, who worried about how identity could be preserved in bodily resurrection,¹ and this eschatological dimension to the question was still very much alive in early modern discussions of mind and identity. Even Locke’s treatment of personal identity in his
Essay Concerning Human Understanding– which has conditioned the entire discussion to the present day to
5 Kierkegaard’s Erotic Reduction and the Problem of Founding the Self from:
Narrative, Identity and the Kierkegaardian Self
Author(s) STRAWSER MICHAEL
Abstract: The ‘signature narrative thesis’ serves particularly well in explaining how personal identity gets constituted through one’s reflective consciousness or understanding, although it leaves open the question of how reflective consciousness itself is constituted (cf. Davenport 2012: 2–3). Is the ‘self’ identical to the narrative form of a person’s understanding, or is there a deeper self than that which emerges on the reflective level? In contrast to this narrative view, according to recent scholarship the phenomenological tradition unanimously affirms that the core self is to be found in pre-reflective consciousness. Further, Kierkegaard has not only been suggested to be significant
8 Forgiveness and the Rat Man: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) LIPPITT JOHN
Abstract: It is surprising to write a couple of articles and receive a book in response. Yet such has been the flattering reaction to my own modest contribution to the debate about whether or not Kierkegaard should be classed as a ‘narrativist’ in any interesting sense (Lippitt 2005, 2007). Both John J. Davenport (the author of the book in question) and Anthony Rudd have in recent work sought to clarify the conception of ‘narrative’ that they see as operative in Kierkegaard (Davenport 2011, 2012; Rudd 2007b, 2008a, 2012). In doing so, both have revised and qualified their positions in various respects,
9 The Virtues of Ambivalence: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) DAVENPORT JOHN J.
Abstract: In recent years, narrative interpretations of selfhood in Kierkegaard’s works have provided a fertile basis for approaching a range of issues in moral psychology that are important in their own right. It is interesting how much these debates have started to focus less on Kierkegaard interpretation and more on developing Kierkegaard’s insights to make headway on some of the perennial questions of philosophical anthropology. Anthony Rudd and I have defended ‘narrative realist’ accounts of selves that draw on Kierkegaard for inspiration. Likewise, several papers in this volume challenge these narrative theories on their merits, and especially as ways to understand
10 Non-Narrative Protestant Goods: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) DALSGAARD MATIAS MØL
Abstract: How are selfhood and narrativity related in Kierkegaard’s thought? The present paper is concerned with this question. More precisely I shall try to describe how ‘the good life’ or ‘the good way of being’ of the individual self in Kierkegaard is or is not related to narrativity. My approach to the question of selfhood and narrativity in Kierkegaard is normative rather than theoretical: I shall not so much discuss Kierkegaard’s ‘theory of the self’ as Kierkegaard’s ‘ethics of the self’ and how this ethics relates to narrativity. By narrativity, I mean the individual’s ability to give a more or less
Book Title: Narrative, Identity and the Kierkegaardian Self- Publisher: Edinburgh University Press
Author(s): Stokes Patrick
Abstract: Is each of us the main character in a story we tell about ourselves, or is this narrative understanding of selfhood misguided and possibly harmful? Are selves and persons the same thing? And what does the possibility of sudden death mean for our ability to understand the narrative of ourselves?For the first time, this collection brings together figures in contemporary philosophy and Kierkegaard studies to explore pressing questions like these in the philosophy of personal identity and moral psychology. These essays will both advance important ongoing discussions of selfhood and expand the light that, 200 years after his birth, Kierkegaard is still able to shed on contemporary problems.
Link: http://www.jstor.org/stable/10.3366/j.ctt16r0hb2
Introduction from:
Narrative, Identity and the Kierkegaardian Self
Author(s) STOKES PATRICK
Abstract: Questions of self-constitution and personal identity have been amongst the most heavily contested topics in Anglophone philosophy over the last half-century. Yet the pedigree of this discussion goes back considerably further. Such questions are clearly at work as early as the second-century theologians Athenagoras and Irenaeus, who worried about how identity could be preserved in bodily resurrection,¹ and this eschatological dimension to the question was still very much alive in early modern discussions of mind and identity. Even Locke’s treatment of personal identity in his
Essay Concerning Human Understanding– which has conditioned the entire discussion to the present day to
5 Kierkegaard’s Erotic Reduction and the Problem of Founding the Self from:
Narrative, Identity and the Kierkegaardian Self
Author(s) STRAWSER MICHAEL
Abstract: The ‘signature narrative thesis’ serves particularly well in explaining how personal identity gets constituted through one’s reflective consciousness or understanding, although it leaves open the question of how reflective consciousness itself is constituted (cf. Davenport 2012: 2–3). Is the ‘self’ identical to the narrative form of a person’s understanding, or is there a deeper self than that which emerges on the reflective level? In contrast to this narrative view, according to recent scholarship the phenomenological tradition unanimously affirms that the core self is to be found in pre-reflective consciousness. Further, Kierkegaard has not only been suggested to be significant
8 Forgiveness and the Rat Man: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) LIPPITT JOHN
Abstract: It is surprising to write a couple of articles and receive a book in response. Yet such has been the flattering reaction to my own modest contribution to the debate about whether or not Kierkegaard should be classed as a ‘narrativist’ in any interesting sense (Lippitt 2005, 2007). Both John J. Davenport (the author of the book in question) and Anthony Rudd have in recent work sought to clarify the conception of ‘narrative’ that they see as operative in Kierkegaard (Davenport 2011, 2012; Rudd 2007b, 2008a, 2012). In doing so, both have revised and qualified their positions in various respects,
9 The Virtues of Ambivalence: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) DAVENPORT JOHN J.
Abstract: In recent years, narrative interpretations of selfhood in Kierkegaard’s works have provided a fertile basis for approaching a range of issues in moral psychology that are important in their own right. It is interesting how much these debates have started to focus less on Kierkegaard interpretation and more on developing Kierkegaard’s insights to make headway on some of the perennial questions of philosophical anthropology. Anthony Rudd and I have defended ‘narrative realist’ accounts of selves that draw on Kierkegaard for inspiration. Likewise, several papers in this volume challenge these narrative theories on their merits, and especially as ways to understand
10 Non-Narrative Protestant Goods: from:
Narrative, Identity and the Kierkegaardian Self
Author(s) DALSGAARD MATIAS MØL
Abstract: How are selfhood and narrativity related in Kierkegaard’s thought? The present paper is concerned with this question. More precisely I shall try to describe how ‘the good life’ or ‘the good way of being’ of the individual self in Kierkegaard is or is not related to narrativity. My approach to the question of selfhood and narrativity in Kierkegaard is normative rather than theoretical: I shall not so much discuss Kierkegaard’s ‘theory of the self’ as Kierkegaard’s ‘ethics of the self’ and how this ethics relates to narrativity. By narrativity, I mean the individual’s ability to give a more or less
Chapter 3 History without Passion: from:
Forgetting Differences
Abstract: In the article on the city Mâcon in his 1697
Dictionnaire historique et critique, Pierre Bayle devotes a long, convolutedremarqueto the question of whether he should include material about the Wars of Religion in his work.² He begins by paraphrasing the sixteenth-century edicts of pacification that urged the French to extinguish memories of the conflicts: “it would be desirable that the memory of all of those inhuman acts had been abolished in the first place, and that all the books that spoke about it had been thrown into the fire.”³ Those who hold that memories of the conflicts
Chapter 5 From Emotion to Affect from:
Forgetting Differences
Abstract: In light of works like the
Guisiadeor theMort de Coligny, as well as Robert Garnier’s relentlessly grim depictions of tragic distress, we might be moved to ask Pierre Bayle’s question, this time of tragedy: how could tragic theater, with its moving representations of explosive political intrigues and interfamilial violence, possibly have functioned as an instrument of reconciliation in the wake of the Wars of Religion?
Foreword from:
The Cinema of Theo Angelopoulos
Author(s) Katona Eszter
Abstract: In film history, there is one sentence that is for me irrefutably true: the not-filmed criticises that which is filmed. A variant of this assertion can be found in Angelopoulos’ To Βλέμμα του Οδυσσέα (
Ulysses’ Gaze, 1995), in which a Greek director (played by Harvey Keitel) comes back from the USA to Europe and goes in search of undeveloped rolls of film by the Manakis brothers from 1905. This film is about the question of tradition, about the contradictions between the past and the present historical moments. Angelopoulos tells a story about Greece while directing his gaze to other countries.
CHAPTER 4 The Gestus of Showing: from:
The Cinema of Theo Angelopoulos
Author(s) Koutsourakis Angelos
Abstract: The question of the Brechtian quality of Angelopoulos’ political period might initially appear outmoded and obsolete given that a number of scholars have already acknowledged Brecht’s influence, predominantly in the filmmaker’s historical tetralogy. None of the scholars in question, however, have attempted to approach the Brechtian aspect of Angelopoulos with reference to the former’s writings on film, nor from the perspective of the Brechtian concept of
Gestusand its application within the film medium. This is the task of the current chapter, which aims to clarify the often hinted at but not theoretically qualified Brechtian aspect of Angelopoulos’ cinema.
18 AFTERWORD: from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Winning Jo
Abstract: What is a body? What are its boundaries and its contours? Can we ever really know the body in its entirety, or only ever in its parts? How do we come to know the body through the senses? And what does it mean to be a body and to encounter the body of the Other? Such questions resonate across the divide between the domains of philosophical and critical thought and clinical medicine, as likely to be asked by a doctor as by a humanities scholar. Yet the answers either might give would be spoken in radically different locations, utilise separate
19 MEDICAL HUMANITIES AND THE PLACE OF WONDER from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Evans Martyn
Abstract: It will be the argument of this chapter that, among the critiques that could be thought to contribute to a critical medical humanities, at least one may turn out to bear upon an important – but generally tacit – presumption in mainstream medical humanities. The presumption in question is that, taking our materiality and embodiment for granted, medical humanities’ principal task is to return the patient’s voice to prominence within the clinical encounter. The particular critique I have in mind involves disputing this very taken-for-granted-ness of our embodiment, and cautioning against replacing medicine’s neglect of the personal with medical humanities’ neglect of
24 VICTORIAN LITERARY AESTHETICS AND MENTAL PATHOLOGY from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Garratt Peter
Abstract: In
What Good Are the Arts? (2005), a polemic aimed at shredding many longstanding conceptions of art and aesthetic judgement, the literary critic John Carey briefly discusses a bibliotherapy project established over a decade earlier in West Yorkshire by John Duffy. This was a project in which patients with depression, stress and anxiety disorders were given the opportunity to participate in reading groups, book advice surgeries and other literacy activities, having been referred to the service by mental health practitioners – an alternative to the anti-depressant medication commonly prescribed to such patients by GPs. The service users in question were ‘helped
36 AFTERWORD: from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Murray Stuart
Abstract: ‘Care’ is a shifting, plural word when used in the context of discussions of health. It suggests attention and compassion when articulated as a verb, but has overtures of regulation and control when used as a noun – to be ‘in care’ is usually not unproblematic. Two chapters in this section – those by Sarah Atkinson and Lucy Burke – speak specifically to the complexities of this idea. As Atkinson makes clear in a her chapter, care invokes questions of resource just as much as it outlines interpersonal relationships; it presents what she terms ‘dilemmas, paradoxes and challenges’ when conceived of as a
18 AFTERWORD: from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Winning Jo
Abstract: What is a body? What are its boundaries and its contours? Can we ever really know the body in its entirety, or only ever in its parts? How do we come to know the body through the senses? And what does it mean to be a body and to encounter the body of the Other? Such questions resonate across the divide between the domains of philosophical and critical thought and clinical medicine, as likely to be asked by a doctor as by a humanities scholar. Yet the answers either might give would be spoken in radically different locations, utilise separate
19 MEDICAL HUMANITIES AND THE PLACE OF WONDER from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Evans Martyn
Abstract: It will be the argument of this chapter that, among the critiques that could be thought to contribute to a critical medical humanities, at least one may turn out to bear upon an important – but generally tacit – presumption in mainstream medical humanities. The presumption in question is that, taking our materiality and embodiment for granted, medical humanities’ principal task is to return the patient’s voice to prominence within the clinical encounter. The particular critique I have in mind involves disputing this very taken-for-granted-ness of our embodiment, and cautioning against replacing medicine’s neglect of the personal with medical humanities’ neglect of
24 VICTORIAN LITERARY AESTHETICS AND MENTAL PATHOLOGY from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Garratt Peter
Abstract: In
What Good Are the Arts? (2005), a polemic aimed at shredding many longstanding conceptions of art and aesthetic judgement, the literary critic John Carey briefly discusses a bibliotherapy project established over a decade earlier in West Yorkshire by John Duffy. This was a project in which patients with depression, stress and anxiety disorders were given the opportunity to participate in reading groups, book advice surgeries and other literacy activities, having been referred to the service by mental health practitioners – an alternative to the anti-depressant medication commonly prescribed to such patients by GPs. The service users in question were ‘helped
36 AFTERWORD: from:
The Edinburgh Companion to the Critical Medical Humanities
Author(s) Murray Stuart
Abstract: ‘Care’ is a shifting, plural word when used in the context of discussions of health. It suggests attention and compassion when articulated as a verb, but has overtures of regulation and control when used as a noun – to be ‘in care’ is usually not unproblematic. Two chapters in this section – those by Sarah Atkinson and Lucy Burke – speak specifically to the complexities of this idea. As Atkinson makes clear in a her chapter, care invokes questions of resource just as much as it outlines interpersonal relationships; it presents what she terms ‘dilemmas, paradoxes and challenges’ when conceived of as a
Introduction from:
French Philosophy Today
Abstract: French philosophy today is laying fresh claim to the human. This is not to be mistaken for an exercise in winding back the clock, nor is it a return to previous ideas of the human, much less a coordinated ‘human turn’. It is a series of fundamentally independent and yet strikingly simultaneous initiatives arising across the diverse landscape of French thought to transform and rework the figure of the human. Whereas the latter decades of the twentieth century adopted a decidedly critical and cautious approach to the question of ‘the human’, imprisoning it within the iron bars of scare quotes
Chapter 4 Catherine Malabou: from:
French Philosophy Today
Abstract: This second of two chapters on neurological transformations of the human will focus on epigenesis, a particularly fruitful notion for the elaboration of a non-reductive materialist account of the self. At the end of the previous chapter I drew a distinction between the mind–brain problem and the self–brain problem; in the present chapter I will take up that distinction in order to pursue the question of the identity of self (rather than the mind or brain) over time. In the previous chapter I considered how Malabou can overcome the tethering of the question of humanity as such to
Introduction from:
French Philosophy Today
Abstract: French philosophy today is laying fresh claim to the human. This is not to be mistaken for an exercise in winding back the clock, nor is it a return to previous ideas of the human, much less a coordinated ‘human turn’. It is a series of fundamentally independent and yet strikingly simultaneous initiatives arising across the diverse landscape of French thought to transform and rework the figure of the human. Whereas the latter decades of the twentieth century adopted a decidedly critical and cautious approach to the question of ‘the human’, imprisoning it within the iron bars of scare quotes
Chapter 4 Catherine Malabou: from:
French Philosophy Today
Abstract: This second of two chapters on neurological transformations of the human will focus on epigenesis, a particularly fruitful notion for the elaboration of a non-reductive materialist account of the self. At the end of the previous chapter I drew a distinction between the mind–brain problem and the self–brain problem; in the present chapter I will take up that distinction in order to pursue the question of the identity of self (rather than the mind or brain) over time. In the previous chapter I considered how Malabou can overcome the tethering of the question of humanity as such to
Book Title: Imagining the Arabs-Arab Identity and the Rise of Islam
Publisher: Edinburgh University Press
Author(s): Webb Peter
Abstract: Investigating the core questions about Arab identity and history, this book tackles the time-honoured stereotypes that depict Arabs as ancient Arabian Bedouin, and reveals the stories to be a myth: tales told by Muslims to recreate the past to explain the meaning of Islam and its origins.
Link: http://www.jstor.org/stable/10.3366/j.ctt1bh2j7h
2 Pre-Islamic ‘Arabless-ness’: from:
Imagining the Arabs
Abstract: The analysis thus far presents the spectre of an ‘Arabless’ pre-Islamic Arabia which may appear an extreme reaction to the familiar notion of Arabs in Antiquity, but we pose these radical challenges as there is a need to provoke critical questioning of the idea of Arabness and the timeworn practice of labelling peoples ‘Arab’ without considering how they related to senses of Arab community. An array of groups inhabited pre-Islamic Arabia and some of their descendants would come to identify themselves as Arabs, but outsiders’ evidence and anachronistic paradigms about ‘original Arab characteristics’ have not been able to give a
3 Arabness from the Qur’an to an Ethnos from:
Imagining the Arabs
Abstract: The novel appearance of
al-ʿarabin Umayyad-era poetry as a term of self-reference points decisively to the period when ideas of Arab communal consciousness gained wide acceptance to articulate a shared identity, but the verses alone do not explain why early Muslims during the later first/seventh century chose the name ‘Arab’ to identify themselves. The wordal-ʿarabappeared as an understood byword for the large collective – but where did early Muslims find the word and why did it become their ethnonym? These questions are important because peoples’ choice to identify as ‘Arabs’ would not have been idle: Arabness replaced
2 The Ethics of Emmanuel Levinas from:
Levinas, Ethics and Law
Abstract: Levinas’s philosophy could be described as a theory of subjectivity first, and a theory of ethics second. If this observation stands up, it does so not only with respect to conceptual focus, but also chronology: his early works barely mention ethics at all. His ideas sprang out of a vehement critique of philosophies of ontology, where ‘ontology’ came to be defined by Levinas somewhat idiosyncratically as the reduction of the other to the same via a conception of being.¹ His thinking is preoccupied with the question of how we understand ourselves in our place in the world, but also the
3 Can Law Be Ethical? from:
Levinas, Ethics and Law
Abstract: Moving from the ethical to the legal (or, indeed, the political) is an irreducible problem within the Levinasian framework. This is not an internal failing of his thought. Were it not a problem, were there an easy solution to this relationship, Levinas’s ethics would of course lose all of their radical purchase. Ethics is, by definition, a unique relationship. It is the very singularity of subjectivity put into discord with the infinitely chasmic accusation by the other that constitutes not only ethics but the very movement of subjectivity. The question is how we move from the singular to the general,
4 Adjudication, Obligation and Human Rights: from:
Levinas, Ethics and Law
Abstract: This chapter will instantiate some of the discussion in the last by providing a critical reading of existing literature on how, and to what extent, Levinas can be turned to directly legal questions in a more grounded fashion. There are three principal approaches that this chapter will explore: first, the idea that Levinasian ethics can be embodied within the state apparatus of the judiciary; secondly, that such ethics can inhere in our civil legal relations with other private citizens; and thirdly, we can examine the specific literature, prompted by Levinas’s own writings, that suggests ethical responsibilities can be protected by
3 On Property and the Philosophy of Poverty: from:
Agamben and Radical Politics
Author(s) Bignall Simone
Abstract: Despite his interest in a non-sovereign and anomial politics, Agamben makes scant reference to thinkers in the anarchist tradition.¹ However, particularly with the turn to questions of government and economy in his latest works, he delves increasingly into themes at the heart of anarchist philosophy: the renunciation of property and the practice of poverty as a means of living outside of determination by law and state; the negative and positive moments of transformation variously associated with revolt or revolution; the ‘idea of communism’ and the figure of ‘the Ungovernable’. It is noteworthy how, at the point in
The Time That
6 An Alogical Space of Genetic Reintrication: from:
Agamben and Radical Politics
Author(s) Clemens Justin
Abstract: In an extraordinary recent encounter, the French thinkers Alain Badiou and Jean-Claude Milner divide strenuously over the sense of contemporary political action. For Milner, we must now recognise that ‘the heart of the question of politics’ is ‘the issue of bodies and their survival’.² Accepting this ‘hard kernel’ of the political entails that we adopt a sceptical position vis-à-vis political action, in which a certain kind of pragmatism should order our actions. For Badiou, by contrast, such a position is tantamount to an abandonment of political militancy as such. As is well known, he instead proposes a reconstruction of ‘the
11 Law and Life beyond Incorporation: from:
Agamben and Radical Politics
Author(s) Vatter Miguel
Abstract: One of the central concerns of Agamben’s
Homo Sacerproject is to identify the traits of a life that escapes being captured by law.¹The Highest Poverty: Monastic Rules and Form-of-Lifeprovides one of the most sustained treatments of this problem by arguing that the Franciscan movement offers the first exemplar of an extra-juridical ‘form-of-life’,² at once rejecting the connection between law and life that characterises sovereignty, and developing a radically anti-consumerist relation to the world. According to Agamben, the Franciscan ideal of giving up on all ownership (designated as ‘highest poverty’) radically calls into question the internal relation between
CHAPTER 3 On Not Showing Dostoevskii’s Work: from:
Border Crossing
Author(s) Hasty Olga Peters
Abstract: How does French filmmaker Robert Bresson, who minimizes affect and expressivity on the screen and rejects psychological realism in filmmaking, connect with the Russian novelist Fedor Dostoevskii, a master of psychology whose works burst with emotional turmoil and scandal? The question is an important one because underlying these obvious stylistic differences are ideational ties with Dostoevskii that are vital to Bresson’s films. Allen Thiher observes that “[i]n nearly all his works, […] Bresson’s narrative turns in one way or another on isolation and humiliation, on estrangement and the impossibility of a desired community.”² It is precisely these quintessentially Dostoevskian concerns,
CHAPTER 8 Against Adaptation? from:
Border Crossing
Author(s) Renfrew Alastair
Abstract: The rise of the so-called “formal method” in the immediate post-revolutionary years has been associated almost exclusively with questions of literary specificity, and with the search for a methodology that would not only exceed various forms of intentionalism and/or determinism, but would also destroy the pretensions of a general aesthetics to account for the presumably transgredient “essence” of art.³ As a consequence, the logical corollary of any claims for the specificity of the literary, namely that this implies also the formal specificity of the other modes of art from which literature is differentiated, has been just as consistently neglected: What
Chapter 2 Aesthetic Experience and Critical Theory from:
In the Archive of Longing
Abstract: The new role for the critic beyond solitary exegesis implies a transition from criticism to the notion of critical theory: ‘The great task which remains to critical theory is to examine in detail the formal function of subject-matter’ (‘On Style’ 20). As we have seen, one of the reasons why Sontag took her stand ‘against interpretation’ was its standard treatment of the works of art as ‘statements’ (21). Against this long-established trend, she contends: ‘A work of art encountered as a work of art is an experience, not a statement or an answer to a question. Art is not only
Chapter 3 The Public Intellectual from:
In the Archive of Longing
Abstract: Sontag’s rise as a public intellectual in the 1960s is so legendary that anyone writing about her is compelled to revisit the story. This chapter will consider the consequences of the loss of philosophy, discussed in the previous chapter, on Sontag’s performance of the public intellectual. Philosophy’s metamorphosis into an incomplete critical discourse that resists the ‘spectral and mortuary cosmos’ of total reproduction¹ both enhanced and questioned her public image. Progressively, she realised that the public intellectual is pinned to a scene of utterance that produces assenting crowds, and therefore is thrown into question. The second part of this chapter
Chapter 4 Modernism and Theory from:
In the Archive of Longing
Abstract: In her early essays Sontag had raised the question of a more
Chapter 3 Reading the Ground and the Sky: from:
Seamus Heaney
Abstract: Those four years were an important growth time when I was asking myself questions about the proper function of poets and poetry and learning a new commitment to the art.
Chapter 11 Radical Measures from:
Lyric Cousins
Abstract: In recent years, the idea of ‘the poem’ has been pulled in polarising directions. In the last chapter, we began to see how an ideological debate is under way that echoes what’s taken place in Western art music since the middle of the twentieth century. This is not just a question of style. Poetic ‘sense’, already a complicated, unstable concept, is being challenged and transformed.
5 Auto-Affection and Becoming: from:
From Violence to Speaking Out
Abstract: As we pointed out in Chapter 1, globalization defines the epoch in which we are living right now. As we noted, the word “globalization” means that the earth has been or is trying to be enclosed within a globe. Enclosing the earth in a globe means that all the ways out have been closed, so that one species, the human, is able to dominate all the other species. What justifies, what gives us the right to dominate the animals? The answer to this question is well-known: humans believe they have the right to dominate because humans believe that they possess
Chapter 10 Becoming and History: from:
Between Deleuze and Foucault
Author(s) Feldman Alex
Abstract: Deleuze returned often to the “admiration” and “affection” he felt for Foucault.¹ In the 1970s, he began to present Foucault as the contemporary philosopher who had done the most to reframe the question of history. Coming from a philosopher who insists so much on the opposition between becoming and history, this admiration invites notice. Deleuze, like Foucault, but also with him, and while discovering his thought, confronts this new way of dealing with empirical historicity: to take it epistemologically, in the form of the archive, without, for all that, renouncing the critique of linear chronology and of teleological or causal
Chapter 15 Biopower and Control from:
Between Deleuze and Foucault
Author(s) Nail Thomas
Abstract: What is the relationship between Foucault’s concept of biopower and Deleuze’s concept of control? Despite the similarities between these two concepts, there is not a single scholarly article that solely thematizes this question, nor a comparative survey of the answers given so far. This essay aims to fill this lacuna. Despite the lack of a full-length interrogation of this question, scholars have taken up several different positions on the relationship between these two concepts. While some distinguish the two concepts based on the content of what they act on (biopower on life vs control on economics), others distinguish them based
Book Title: Narrative and Becoming- Publisher: Edinburgh University Press
Author(s): Askin Ridvan
Abstract: Ridvan Askin brings together aesthetics, contemporary North American fiction, Gilles Deleuze, narrative theory and the recent speculative turn to answer the question, 'what is narrative?'
Link: http://www.jstor.org/stable/10.3366/j.ctt1g09ttm
4 Real Folds: from:
Narrative and Becoming
Abstract: To date,
House of Leaveshas overwhelmingly been read in light of its mediality, the question of technology, and digital culture at large. Apart from the oft-quoted pioneering articles by Brian W. Chanen, Mark B. N. Hansen, N. Katherine Hayles, and Jessica Pressman (Chanen 2007; Hansen 2004; Hayles 2002a; Pressman 2006), three out of five essays dealing withHouse of Leavesin the first book project exclusively devoted to the works of Danielewski read the novel through this lens (McCormick 2011; Evans 2011; Thomas 2011). Add to that another two essays fromRevolutionary Leaves(Aghoro 2012; Bilsky 2012), the second
Chapter 7 Schizoanalysis: from:
The Edinburgh Companion to Poststructuralism
Author(s) Buchanan Ian
Abstract: There is no straightforward way to say what schizoanalysis is. The problem is not so much that the question is not answered by Deleuze and Guattari or that it is somehow unanswerable; rather the problem is that it has several answers. Unwilling to provide any kind of ‘formula’ or ‘model’ that would enable us to simply ‘do’ schizoanalysis as a tick-box exercise in which everything relates inexorably to one single factor (e.g. the family), which is what they thought psychoanalysis had become, Deleuze and Guattari observe a quite deliberate strategy of providing multiple answers to the questions their work raises.
[Introduction] from:
The Edinburgh Companion to Poststructuralism
Abstract: In Chapter 8, ‘Structure and Subject’, Williams establishes the mutual imbrication of these important concepts, showing how they have been historically and conceptually inseparable in both structuralism and poststructuralism. Arguing not only that the problematic of the subject itself remained a key figure of thought for all the various conceptions of structure and structuralism, but further that the subject
persists(as both a radical paradox, and as an unresolvedpotentia) in all positions that announce its dissolution or deconstruction, Williams then poses the following crucial question: how might one now, in the wake of poststructuralism, think the space of subjectivity
Chapter 8 Structure and Subject from:
The Edinburgh Companion to Poststructuralism
Author(s) Williams Caroline
Abstract: This chapter will examine the philosophical movement that has utilised and taken as its starting point the concepts of structure and subject. Both concepts are riddled with tensions and ambiguities, not least because they are used by a diverse collection of philosophers whose writings are commonly placed under the banner of structuralism and poststructuralism. They are concepts with their own distinct histories, their own logical and ontological bases (albeit contestable ones), but in the 1950s and 1960s, particularly in France, they come together, cross over and support one another, articulating a series of profound and influential problems and questions that
Chapter 9 How do we Recognise the Subject? from:
The Edinburgh Companion to Poststructuralism
Author(s) Widder Nathan
Abstract: The question of the subject remains both central and contentious in poststructuralist thought, despite – or perhaps in accordance with – the poststructuralist declaration of the subject’s death. The issue primarily concerns where a revised notion of the subject will be positioned and what role it will take in relation to concepts of meaning, agency, thinking and politics. The matter, however, is not usually posed in this way, as many thinkers who broadly fall within poststructuralist circles have instead framed the question of the subject as a debate between those who would retain it and those who would throw away
Chapter 10 Foucault: from:
The Edinburgh Companion to Poststructuralism
Author(s) Besley A. C. (Tina)
Abstract: Western philosophy has had a continuous engagement with the problem of subjectivity and with the self as a locus of both consciousness and experience – a question that is deemed to be open to understanding, analysis and philosophical reflection – ever since the first moments of institutional philosophy in Ancient Greece. The notion of the self has been an object of inquiry, a problem and a locus for posing questions concerning knowledge, action and ethics since Antiquity. Plato and Aristotle in different ways inquired of the self in terms that we understand today as personhood and personal identity, viewing the
Chapter 17 Institutions, Semiotics and the Politics of Subjectivity from:
The Edinburgh Companion to Poststructuralism
Author(s) Peters Michael A.
Abstract: If I begin with Pierre-Félix Guattari it is because I believe he embodies some of the themes and motifs that define the intellectual movement that we name ‘poststructuralism’ and because in recent applications, developments and celebrations of the work of this group of intellectuals in the English-speaking world Guattari has been eclipsed by other more prominent thinkers and the radical nature of his work has been overlooked. Yet Guattari’s work illustrates and is emblematic of a number of distinctive aspects about the wider movement. He was consumed with the question of subjectivity, a political activist, strongly interventionist and his innovations
Chapter 22 From Liberation Theory to Postcolonial Theory: from:
The Edinburgh Companion to Poststructuralism
Author(s) Rooney Caroline
Abstract: This chapter aims to address the ways in which the transition from liberation theory to postcolonial theory entails a historical intellectual encounter with poststructuralism, one that may be termed ‘the poststructuralist turn’. However, in broaching this question, the intention is not to propose that postcolonial theory is determined by its poststructuralist influences in a unilateral manner. That this constitutes a particular area of contention becomes apparent in a context where seminal postcolonial theorists attract attention in the light of their being highly influenced by European theory. For instance, Bart Moore-Gilbert, in discussing Homi Bhabha’s
The Location of Culturestates that
Chapter 23 The Pharmacology of Poststructuralism: from:
The Edinburgh Companion to Poststructuralism
Author(s) Dillet Benoît
Abstract: Bernard Stiegler: This is a difficult question that requires a two-fold answer: yes … but …
Chapter 7 Schizoanalysis: from:
The Edinburgh Companion to Poststructuralism
Author(s) Buchanan Ian
Abstract: There is no straightforward way to say what schizoanalysis is. The problem is not so much that the question is not answered by Deleuze and Guattari or that it is somehow unanswerable; rather the problem is that it has several answers. Unwilling to provide any kind of ‘formula’ or ‘model’ that would enable us to simply ‘do’ schizoanalysis as a tick-box exercise in which everything relates inexorably to one single factor (e.g. the family), which is what they thought psychoanalysis had become, Deleuze and Guattari observe a quite deliberate strategy of providing multiple answers to the questions their work raises.
[Introduction] from:
The Edinburgh Companion to Poststructuralism
Abstract: In Chapter 8, ‘Structure and Subject’, Williams establishes the mutual imbrication of these important concepts, showing how they have been historically and conceptually inseparable in both structuralism and poststructuralism. Arguing not only that the problematic of the subject itself remained a key figure of thought for all the various conceptions of structure and structuralism, but further that the subject
persists(as both a radical paradox, and as an unresolvedpotentia) in all positions that announce its dissolution or deconstruction, Williams then poses the following crucial question: how might one now, in the wake of poststructuralism, think the space of subjectivity
Chapter 8 Structure and Subject from:
The Edinburgh Companion to Poststructuralism
Author(s) Williams Caroline
Abstract: This chapter will examine the philosophical movement that has utilised and taken as its starting point the concepts of structure and subject. Both concepts are riddled with tensions and ambiguities, not least because they are used by a diverse collection of philosophers whose writings are commonly placed under the banner of structuralism and poststructuralism. They are concepts with their own distinct histories, their own logical and ontological bases (albeit contestable ones), but in the 1950s and 1960s, particularly in France, they come together, cross over and support one another, articulating a series of profound and influential problems and questions that
Chapter 9 How do we Recognise the Subject? from:
The Edinburgh Companion to Poststructuralism
Author(s) Widder Nathan
Abstract: The question of the subject remains both central and contentious in poststructuralist thought, despite – or perhaps in accordance with – the poststructuralist declaration of the subject’s death. The issue primarily concerns where a revised notion of the subject will be positioned and what role it will take in relation to concepts of meaning, agency, thinking and politics. The matter, however, is not usually posed in this way, as many thinkers who broadly fall within poststructuralist circles have instead framed the question of the subject as a debate between those who would retain it and those who would throw away
Chapter 10 Foucault: from:
The Edinburgh Companion to Poststructuralism
Author(s) Besley A. C. (Tina)
Abstract: Western philosophy has had a continuous engagement with the problem of subjectivity and with the self as a locus of both consciousness and experience – a question that is deemed to be open to understanding, analysis and philosophical reflection – ever since the first moments of institutional philosophy in Ancient Greece. The notion of the self has been an object of inquiry, a problem and a locus for posing questions concerning knowledge, action and ethics since Antiquity. Plato and Aristotle in different ways inquired of the self in terms that we understand today as personhood and personal identity, viewing the
Chapter 17 Institutions, Semiotics and the Politics of Subjectivity from:
The Edinburgh Companion to Poststructuralism
Author(s) Peters Michael A.
Abstract: If I begin with Pierre-Félix Guattari it is because I believe he embodies some of the themes and motifs that define the intellectual movement that we name ‘poststructuralism’ and because in recent applications, developments and celebrations of the work of this group of intellectuals in the English-speaking world Guattari has been eclipsed by other more prominent thinkers and the radical nature of his work has been overlooked. Yet Guattari’s work illustrates and is emblematic of a number of distinctive aspects about the wider movement. He was consumed with the question of subjectivity, a political activist, strongly interventionist and his innovations
Chapter 22 From Liberation Theory to Postcolonial Theory: from:
The Edinburgh Companion to Poststructuralism
Author(s) Rooney Caroline
Abstract: This chapter aims to address the ways in which the transition from liberation theory to postcolonial theory entails a historical intellectual encounter with poststructuralism, one that may be termed ‘the poststructuralist turn’. However, in broaching this question, the intention is not to propose that postcolonial theory is determined by its poststructuralist influences in a unilateral manner. That this constitutes a particular area of contention becomes apparent in a context where seminal postcolonial theorists attract attention in the light of their being highly influenced by European theory. For instance, Bart Moore-Gilbert, in discussing Homi Bhabha’s
The Location of Culturestates that
Chapter 23 The Pharmacology of Poststructuralism: from:
The Edinburgh Companion to Poststructuralism
Author(s) Dillet Benoît
Abstract: Bernard Stiegler: This is a difficult question that requires a two-fold answer: yes … but …
Epistemology from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Greco John
Abstract: Epistemology has been traditionally concerned with two major questions: what is knowledge? and what can we know? These questions about the nature and scope of knowledge quickly lead to others: assuming that knowledge is superior to mere opinion, what is it that distinguishes the two? What makes knowledge ‘justified’ or ‘warranted’? A related question concerns the structure of knowledge: is knowledge like a pyramid, with a sure foundation supporting the remaining edifice? Or is knowledge more like a raft, with all parts of the structure tied together in relations of mutual support? More generally: what is the nature of the
Feminism from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Donovan Josephine
Abstract: The feminist engagement with the analytic tradition in the twentieth century was for the most part a contentious one. Beginning in the early 1970s – when feminist academics began applying propositions formulated in the women’s liberation political movement of the late 1960s and early 1970s to their respective intellectual fields, feminist philosophers at first used analytic methodologies and assumptions to examine feminist questions. This was not surprising, given that the dominant philosophical tradition in academic departments at the time was the analytic and that these (mostly women) philosophers had been trained in the analytic tradition. Soon, however – by the
Aesthetics from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value
Philosophy of Science from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.
Philosophy of Religion from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Westphal Merold
Abstract: Much of Continental philosophy of religion is reflection on faith (as response to revelation) and reason (as philosophical reflection). Having made the linguistic turn, it intersects with analytic discussion of the problem of religious language, at least if the question is understood as concerning the nature and limits of our God-talk rather than its warrant. Since philosophy often takes the form of phenomenology, the question can be put this way: does reason, so conceived, prescribe the limits within which our Godtalk must stay (as in Kant’s
Religion Within the Limits of Reason Alone), or does it describe the limits that
Epistemology from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Greco John
Abstract: Epistemology has been traditionally concerned with two major questions: what is knowledge? and what can we know? These questions about the nature and scope of knowledge quickly lead to others: assuming that knowledge is superior to mere opinion, what is it that distinguishes the two? What makes knowledge ‘justified’ or ‘warranted’? A related question concerns the structure of knowledge: is knowledge like a pyramid, with a sure foundation supporting the remaining edifice? Or is knowledge more like a raft, with all parts of the structure tied together in relations of mutual support? More generally: what is the nature of the
Feminism from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Donovan Josephine
Abstract: The feminist engagement with the analytic tradition in the twentieth century was for the most part a contentious one. Beginning in the early 1970s – when feminist academics began applying propositions formulated in the women’s liberation political movement of the late 1960s and early 1970s to their respective intellectual fields, feminist philosophers at first used analytic methodologies and assumptions to examine feminist questions. This was not surprising, given that the dominant philosophical tradition in academic departments at the time was the analytic and that these (mostly women) philosophers had been trained in the analytic tradition. Soon, however – by the
Aesthetics from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value
Philosophy of Science from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.
Philosophy of Religion from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Westphal Merold
Abstract: Much of Continental philosophy of religion is reflection on faith (as response to revelation) and reason (as philosophical reflection). Having made the linguistic turn, it intersects with analytic discussion of the problem of religious language, at least if the question is understood as concerning the nature and limits of our God-talk rather than its warrant. Since philosophy often takes the form of phenomenology, the question can be put this way: does reason, so conceived, prescribe the limits within which our Godtalk must stay (as in Kant’s
Religion Within the Limits of Reason Alone), or does it describe the limits that
Epistemology from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Greco John
Abstract: Epistemology has been traditionally concerned with two major questions: what is knowledge? and what can we know? These questions about the nature and scope of knowledge quickly lead to others: assuming that knowledge is superior to mere opinion, what is it that distinguishes the two? What makes knowledge ‘justified’ or ‘warranted’? A related question concerns the structure of knowledge: is knowledge like a pyramid, with a sure foundation supporting the remaining edifice? Or is knowledge more like a raft, with all parts of the structure tied together in relations of mutual support? More generally: what is the nature of the
Feminism from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Donovan Josephine
Abstract: The feminist engagement with the analytic tradition in the twentieth century was for the most part a contentious one. Beginning in the early 1970s – when feminist academics began applying propositions formulated in the women’s liberation political movement of the late 1960s and early 1970s to their respective intellectual fields, feminist philosophers at first used analytic methodologies and assumptions to examine feminist questions. This was not surprising, given that the dominant philosophical tradition in academic departments at the time was the analytic and that these (mostly women) philosophers had been trained in the analytic tradition. Soon, however – by the
Aesthetics from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value
Philosophy of Science from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.
Philosophy of Religion from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Westphal Merold
Abstract: Much of Continental philosophy of religion is reflection on faith (as response to revelation) and reason (as philosophical reflection). Having made the linguistic turn, it intersects with analytic discussion of the problem of religious language, at least if the question is understood as concerning the nature and limits of our God-talk rather than its warrant. Since philosophy often takes the form of phenomenology, the question can be put this way: does reason, so conceived, prescribe the limits within which our Godtalk must stay (as in Kant’s
Religion Within the Limits of Reason Alone), or does it describe the limits that
Epistemology from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Greco John
Abstract: Epistemology has been traditionally concerned with two major questions: what is knowledge? and what can we know? These questions about the nature and scope of knowledge quickly lead to others: assuming that knowledge is superior to mere opinion, what is it that distinguishes the two? What makes knowledge ‘justified’ or ‘warranted’? A related question concerns the structure of knowledge: is knowledge like a pyramid, with a sure foundation supporting the remaining edifice? Or is knowledge more like a raft, with all parts of the structure tied together in relations of mutual support? More generally: what is the nature of the
Feminism from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Donovan Josephine
Abstract: The feminist engagement with the analytic tradition in the twentieth century was for the most part a contentious one. Beginning in the early 1970s – when feminist academics began applying propositions formulated in the women’s liberation political movement of the late 1960s and early 1970s to their respective intellectual fields, feminist philosophers at first used analytic methodologies and assumptions to examine feminist questions. This was not surprising, given that the dominant philosophical tradition in academic departments at the time was the analytic and that these (mostly women) philosophers had been trained in the analytic tradition. Soon, however – by the
Aesthetics from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value
Philosophy of Science from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.
Philosophy of Religion from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Westphal Merold
Abstract: Much of Continental philosophy of religion is reflection on faith (as response to revelation) and reason (as philosophical reflection). Having made the linguistic turn, it intersects with analytic discussion of the problem of religious language, at least if the question is understood as concerning the nature and limits of our God-talk rather than its warrant. Since philosophy often takes the form of phenomenology, the question can be put this way: does reason, so conceived, prescribe the limits within which our Godtalk must stay (as in Kant’s
Religion Within the Limits of Reason Alone), or does it describe the limits that
Epistemology from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Greco John
Abstract: Epistemology has been traditionally concerned with two major questions: what is knowledge? and what can we know? These questions about the nature and scope of knowledge quickly lead to others: assuming that knowledge is superior to mere opinion, what is it that distinguishes the two? What makes knowledge ‘justified’ or ‘warranted’? A related question concerns the structure of knowledge: is knowledge like a pyramid, with a sure foundation supporting the remaining edifice? Or is knowledge more like a raft, with all parts of the structure tied together in relations of mutual support? More generally: what is the nature of the
Feminism from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Donovan Josephine
Abstract: The feminist engagement with the analytic tradition in the twentieth century was for the most part a contentious one. Beginning in the early 1970s – when feminist academics began applying propositions formulated in the women’s liberation political movement of the late 1960s and early 1970s to their respective intellectual fields, feminist philosophers at first used analytic methodologies and assumptions to examine feminist questions. This was not surprising, given that the dominant philosophical tradition in academic departments at the time was the analytic and that these (mostly women) philosophers had been trained in the analytic tradition. Soon, however – by the
Aesthetics from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Schellekens Elisabeth
Abstract: The expression ‘Analytic Aesthetics,’ generally used to refer to Philosophical Aesthetics as pursued in the Anglo-American academic world since the middle of the twentieth century, is best understood in terms of its emphasis on conceptual analysis. The rise of the discipline is clearly related to the widespread championing of cognitive and linguistic causes that distinguishes the broader framework of Analytic Philosophy, and should not in the first instance be thought of as unveiling a hitherto buried treasure of questions and concerns. The novelty of Analytic Aesthetics had rather to do with the approach used to tackle issues about aesthetic value
Philosophy of Science from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Babich Babette E.
Abstract: Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression.
Philosophy of Religion from:
The Edinburgh Companion to Twentieth-Century Philosophies
Author(s) Westphal Merold
Abstract: Much of Continental philosophy of religion is reflection on faith (as response to revelation) and reason (as philosophical reflection). Having made the linguistic turn, it intersects with analytic discussion of the problem of religious language, at least if the question is understood as concerning the nature and limits of our God-talk rather than its warrant. Since philosophy often takes the form of phenomenology, the question can be put this way: does reason, so conceived, prescribe the limits within which our Godtalk must stay (as in Kant’s
Religion Within the Limits of Reason Alone), or does it describe the limits that
13 The Rise of the Social from:
The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Outhwaite William
Abstract: This chapter will examine social philosophy in the nineteenth century in terms of three interrelated processes: the consolidation of a conception of society or the social; the reformulation of issues of poverty and inequality in the form of ‘the social question’ and related attempts at social regulation; and the emergence of the social sciences ‘between literature and science’ (see Lepenies [1985] 1988). Although the term ‘rise’ may seem to suggest an inevitable or desirable process, we shall see that the status of the social sciences and the relation between the social and the political were no less contentious at the
16 Repetition and Recurrence: from:
The Edinburgh Critical History of Nineteenth-Century Philosophy
Author(s) Carlisle Clare
Abstract: They want to put metaphysics in motion, in action. They want to make it act and make it carry out immediate acts. It is not enough, therefore, for them to propose a new representation of movement; representation is already mediation. Rather, it is a question of producing within the work a movement capable of affecting the mind outside of all representation; it is a question of making movement itself a work … (Deleuze [1968] 1994: 8)
1 Rancière and the Disciplines: from:
Rancière and Film
Author(s) Bowman Paul
Abstract: The question of the relation ‘Rancière and
film’quietly presupposes another relation: ‘Rancière and filmstudies’. This leads to a bifurcation: what is the character, status and significance of Rancière’s work onfilm, and – quietly – therefore also, the character, status and significance of Rancière’s work in relation to the discipline or disciplines of filmstudies? I say ‘disciplines’ because film studies both is and is notonediscipline. No discipline is univocal. No discipline is singular – other than in the eyes, or the fantasy, of the most reductive, taxonomical and exterior gaze – a gaze from outside of the field in
4 The Spectator without Qualities from:
Rancière and Film
Author(s) Geil Abraham
Abstract: Jacques Rancière’s book
The Emancipated Spectatormarks his first sustained discussion of spectatorship (Rancière 2008b; 2009a).¹ This might seem a surprisingly late addition to Rancière’s project of rethinking the conjunction of art and politics. From the disciplinary perspective of Anglo-American film studies, it is a belated intervention indeed. For the question of the spectator is the terrain upon which many of the most significant disciplinary battles over the politics of film theory have been waged over the past three decades. In that time, critical approaches to spectators have proliferated: feminist revisions of psychoanalysis; cultural studies models of differentially ‘decoding’ viewers;
CHAPTER 1 Experience and the Social World from:
Research Methods for Cultural Studies
Author(s) Pickering Michael
Abstract: Experience is central to cultural studies. It is a key category of analysis within the field, and has been drawn on as concrete material for many of the issues which cultural studies has pursued. It has also become a recognised dimension of research practice itself. Its value has nevertheless been contested, both as a form of research data and as an analytical concept. This was particularly the case during the ascendancy of poststructuralism in cultural studies, but more broadly how it should be used as a resource and what place it has as evidence are questions that have generated considerable
CHAPTER 10 Engaging with History from:
Research Methods for Cultural Studies
Author(s) Pickering Michael
Abstract: Engaging with history is a popular experience. It is popular in the sense that it is widespread and has huge appeal. It involves a variety of activities that include visiting museums and heritage sites, watching history programmes on television, collecting antiques and compiling a family history. Over the past thirty years, the development of popular interest in the past, in these and many other ways, has grown up alongside the development in academic life of a sceptical questioning of the value of historical enquiry and a drastic suspicion about the very grounds on which history is represented. There is a
CHAPTER 1 Experience and the Social World from:
Research Methods for Cultural Studies
Author(s) Pickering Michael
Abstract: Experience is central to cultural studies. It is a key category of analysis within the field, and has been drawn on as concrete material for many of the issues which cultural studies has pursued. It has also become a recognised dimension of research practice itself. Its value has nevertheless been contested, both as a form of research data and as an analytical concept. This was particularly the case during the ascendancy of poststructuralism in cultural studies, but more broadly how it should be used as a resource and what place it has as evidence are questions that have generated considerable
CHAPTER 10 Engaging with History from:
Research Methods for Cultural Studies
Author(s) Pickering Michael
Abstract: Engaging with history is a popular experience. It is popular in the sense that it is widespread and has huge appeal. It involves a variety of activities that include visiting museums and heritage sites, watching history programmes on television, collecting antiques and compiling a family history. Over the past thirty years, the development of popular interest in the past, in these and many other ways, has grown up alongside the development in academic life of a sceptical questioning of the value of historical enquiry and a drastic suspicion about the very grounds on which history is represented. There is a
CHAPTER ONE Introduction from:
Poetic Language
Abstract: The argument of this book is that poems encourage their readers to experience language as a dual-aspect phenomenon, as something known and understood in two different ways simultaneously. Poems make the language in which they are made appear contingent, and necessary, at once: they make their writers and readers feel a justness or truth in the poem’s language, at the same time as making those writers and readers question just how that part of the poem’s language (a rhyme, an image, the weight on a syllable, and so on) could produce the reactions it produces. The language in poems seems
CHAPTER THREE Selection: from:
Poetic Language
Abstract: The previous chapter suggested that some poetic choices of figure can question the boundary between figurative and literal meaning. This chapter will explore a comparable phenomenon within the vocabulary of poetry more broadly considered. Even when poets are not being metaphorical, they still make choices of vocabulary, they still engage in acts of selection. One of the great pleasures poetry sometimes offers is exhilarating correctness, the use of exactly the right form of words. There are also pleasures, or interesting effects, at least, associated with incorrect or peculiar or unsettling choices of words. This chapter will ask what such effects
CHAPTER SIX Spirit: from:
Poetic Language
Abstract: Most of the ways in which poetic language is said to be poetic that are discussed in this book are more or less superficially or formally evident in the language, either in its metre, syntax, figurative constructions, phonological repetitions or elsewhere. This and the following chapter on Frank O’Hara focus on arguments suggesting that a force behind, and not immediately evident in, language is the source of its poeticalness. Such arguments beg the question: if the spirit (force, charge, drive) that manifests itself in poetic language is a poetic spirit, and is identifiable only in and through that language, can
CHAPTER 3 Auto/biography as a Research Method from:
Research Methods for English Studies
Author(s) Evans Mary
Abstract: The first question that should engage our attention is that of why we wish to do research. The issue is in no sense straightforward, since ‘doing research’ is a common mantra of academic life, and is, of course, an activity in which we are all expected to partake.
Not‘doing research’ is nowadays an unacceptable position for academics; to be described as ‘not research active’ implies (and indeed invokes) isolation in the distant steppes of the academic world, in which the only possible redemptive activity is teaching undergraduates. So let us not assume that ‘doing research’ is always, and simply,
CHAPTER 7 The Uses of Ethnographic Methods in English Studies from:
Research Methods for English Studies
Author(s) Alsop Rachel
Abstract: What is ethnography? Is it relevant to English studies? And, if so, how? This chapter is concerned with these questions. In academia, ethnography as a research methodology is typically associated with the social sciences, most usually, although not exclusively, with the discipline of anthropology. It is chiefly a qualitative research strategy that relies primarily on participant observation and concerns itself in its most general sense with the study and interpretation of cultural behaviour. The conventional image of the ethnographer is the academic who goes out into the field (traditionally a distant land of whose people and way of life little
Book Title: Christian Philosophy A–Z- Publisher: Edinburgh University Press
Author(s): Rauser Randal D.
Abstract: This volume covers a broad historical sweep and takes into account those non-Christian philosophers that have had a great impact on the Christian tradition. However, it concentrates on the issues that perplex Christian philosophers as they seek to think through their faith in a philosophical way and their philosophical beliefs in the light of their faith. Examples of the topics discussed are the question of whether and how God knows the future, whether we actually know that God exists, and what Athens has to do with Jerusalem. The leaders of the recent revival of Christian analytic philosophy, especially Alvin Plantinga, Nicholas Wolterstorff, William Alston, and Robert Adams are also included.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b61g
Book Title: Christian Philosophy A–Z- Publisher: Edinburgh University Press
Author(s): Rauser Randal D.
Abstract: This volume covers a broad historical sweep and takes into account those non-Christian philosophers that have had a great impact on the Christian tradition. However, it concentrates on the issues that perplex Christian philosophers as they seek to think through their faith in a philosophical way and their philosophical beliefs in the light of their faith. Examples of the topics discussed are the question of whether and how God knows the future, whether we actually know that God exists, and what Athens has to do with Jerusalem. The leaders of the recent revival of Christian analytic philosophy, especially Alvin Plantinga, Nicholas Wolterstorff, William Alston, and Robert Adams are also included.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b61g
Book Title: Christian Philosophy A–Z- Publisher: Edinburgh University Press
Author(s): Rauser Randal D.
Abstract: This volume covers a broad historical sweep and takes into account those non-Christian philosophers that have had a great impact on the Christian tradition. However, it concentrates on the issues that perplex Christian philosophers as they seek to think through their faith in a philosophical way and their philosophical beliefs in the light of their faith. Examples of the topics discussed are the question of whether and how God knows the future, whether we actually know that God exists, and what Athens has to do with Jerusalem. The leaders of the recent revival of Christian analytic philosophy, especially Alvin Plantinga, Nicholas Wolterstorff, William Alston, and Robert Adams are also included.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b61g
Part I Thing from:
Form and Object
Abstract: The first question concerns the nature, identity, or mere definition of what concerns principles, what is primary, primitive, or elementary, or the irreducible component of everything that is. If a wall is made of bricks, an organism of cells, a sentence of words, a word of letters, an atom’s nucleus of particles bound by forces, then what
wholeare they made of? Of matter, substances, heterogeneous multiplicities, the structures of our understanding, our cognition, our language, a god’s will,
Chapter X History from:
Form and Object
Abstract: The problem of universal history does not result from the possibility of organising the universe in time, but rather from considering time as a universe. How is it possible to grasp time – structured by the present (maximal presence), the past (weakening of presence), and the future (maximal absence) – as a cumulative order of all past instants, from the most remote to the most present? We raised this question in Chapter III of this book. Universal history inscribes objects and events in an order of comprehension, which leads to the present and points towards the future. The cultural structuring of time
Book Title: The Ethics of Deconstruction-Derrida and Levinas
Publisher: Edinburgh University Press
Author(s): Critchley Simon
Abstract: The Ethics of Deconstruction, Simon Critchley's first book, was originally published to great acclaim in 1992. It was the first book to argue for the ethical turn in Derrida's work and to show as powerfully as possible how deconstruction has persuasive ethical consequences that are vital to our thinking through of questions of politics and democracy. Rather than being concerned with deconstruction in terms of the contradictions inherent in any text - an approach typical of the early Derrida and those in literary criticism aiming to extract a critical method for an application to literature - Critchley concerns himself with the philosophical context necessary for an understanding of the ethics of deconstructive reading. Far from being some sort of value-free nihilism or textual free-play, Critchley showed the ethical impetus that was driving Derrida's work. His claim was that Derrida's understanding of ethics has to be understood in relation to his engagement with the work of Levinas and the book lays out the details of their philosophical confrontation.
Link: http://www.jstor.org/stable/10.3366/j.ctt1g0b76j
1 The Ethics of Deconstruction: from:
The Ethics of Deconstruction
Abstract: Why bother with deconstruction? Why read deconstructive writings? Why read texts deconstructively? Why should deconstruction be necessary, or even important? What demand is being made by deconstruction? These are questions which haunt the critical reader who has followed the work of Jacques Derrida. They are questions voiced by the reader who, in pleasure and patience, has read Derrida’s work, but who now, perhaps impatiently, wants to question the demand that is placed on him or her by that work. They are questions, I shall claim, that demand an ethical response, that call deconstructive reading to responsibility, to be responsible. The
5 A Question of Politics: from:
The Ethics of Deconstruction
Abstract: If, as I have argued in this book, the pattern of reading that is found in deconstruction can be understood as an unconditional ethical demand in the Levinasian sense, then is this in itself an adequate response to the question of politics? If deconstruction can provide new resources for thinking about ethical responsibility, then does this also entail a satisfactory account of political responsibility? What is the political moment in deconstruction? Can deconstruction provide an account of justice and a just polity? More precisely, as I asked at the end of chapter 1, what is the relation between the rigorous
Introduction from:
Immanence and Micropolitics
Abstract: It is often supposed that politics operates by way of conscious deliberation and the rational pursuit of an interest of some kind. There are innumerable instances, historical and contemporary, that immediately put this view into doubt. Instances that warrant a closer examination of the nature of the human subject at the centre of such deliberation. It is apparent that in the Westernised world, the working class seldom vote for political parties or pursue political matters representative of their real interests. Indeed, this touches on one of the most pertinent questions of our time: how has capitalism managed to live on
Chapter 1 Sartre and the Instigation of Immanence from:
Immanence and Micropolitics
Abstract: In this chapter, I argue that Sartre’s philosophical system instigates the ontology of ‘pure’ immanence that underpins micropolitics and that is carried forward by Merleau-Ponty, Foucault and Deleuze. But is there indeed such a thing as a Sartrean system, a total
Weltanschauung?¹ This question touches on one of the foremost debates afflicting Sartre scholarship. A number of interpreters have portrayed Sartre as a sporadic philosopher, void of any underlying and continuous ontology or philosophical and political engagement. His oeuvre, it is said, is punctuated by a series of divergent and conflicting views. In particular, with its emphasis on consciousness, Sartre’s
Conclusion: from:
Immanence and Micropolitics
Abstract: I stated in the introduction that my primary aim was to offer the conceptual answer to the question of capitalism’s survival. As is evident, I took subjectivity as my starting premise, in the vein of Marx. Moving beyond the pre-conscious interests of ideology, however, I have sought to provide the conceptual basis for micropolitical unconscious investments of desire. That is, the way in which desire is, though productive, socially produced and managed such that it comes to desire its own repression (capitalism) and/or comes to be shaped in a manner conducive to the continual functioning of capitalism. Conceptually speaking, this
6 SHAKESPEARE AND BIOGRAPHY from:
The Edinburgh Companion to Shakespeare and the Arts
Author(s) Bevington David
Abstract: Can one learn or surmise anything significant about Shakespeare’s own life from his writings? The film
Shakespeare in Love (dir. John Madden, 1998) has recently brought the question into focus, even though – or perhaps especially because – that film deliberately plays fast and loose with what we know about Shakespeare’s life. The film more or less accurately places him in London as a young man, eager to succeed in the theatre, keenly aware of the success of his great rival, Christopher Marlowe. This Shakespeare lives apart from his wife and children, having left them in Stratford. And thereby hangs a tale.
12 SHAKESPEARE AND POPULAR MUSIC from:
The Edinburgh Companion to Shakespeare and the Arts
Author(s) Hansen Adam
Abstract: This chapter addresses the following questions: how have Shakespearean characters, words, texts and iconography been represented and reworked through popular music; do all types of popular music represent Shakespeare in the same ways; if not, why not; and how do the links between Shakespeare and popular music develop what we think we know about Shakespeare, and what we think we know about popular music?
17 SHAKESPEARE AND THE MODERN STAGE from:
The Edinburgh Companion to Shakespeare and the Arts
Author(s) Carson Christie
Abstract: In addressing Shakespeare on stage in the twentieth and twenty-first centuries I face the two opposing dangers of providing too much coherence, on the one hand, and too little, on the other. It seems sensible therefore to try to trace three narrative strands that have largely determined our current vision of events, outlining the engagement with a Shakespeare who, in his theatrical manifestations, has become subject to a bewildering spectrum of new interpretive practices. Rather than an exhaustive account of Shakespeare on stage during these two centuries, this essay will try to connect, question and extend existing partial pictures of
INTRODUCTION: from:
Texts
Abstract: Unlike many books in the field, this is not a study of literary texts in cultural contexts but a book about cultural texts of the kind increasingly studied through literary approaches. The chapters analyse a wide range of different texts that are neither poems nor ‘literary’ novels and offer readings of them in the light of issues that arise in literary studies and elsewhere, from considerations of trauma to questions of time, from ethics to spatial dynamics. A number of pre-selected critical and theoretical perspectives are brought to bear, from ecocriticism to performativity theory to postcolonial studies, but these are
CHAPTER 11 POPULAR NOVEL: THE ETHICS OF HARRY POTTER from:
Texts
Abstract: In Chapter 3, I noted John Fiske’s view that the difference between literary and popular texts lies in the latter’s reliance on its contemporary social relevance for its popularity and significance. For Fiske, popular texts are evaluated according to their social values, not their universal or aesthetic ones. This may be true in literature departments in many cases, but it is not necessarily true in the context of wider cultural discussion. In this chapter, I will therefore look at a popular novel in the context of debates over questions of good and evil. These are concerned with readers’ ethical ideals,
INTRODUCTION: from:
Texts
Abstract: Unlike many books in the field, this is not a study of literary texts in cultural contexts but a book about cultural texts of the kind increasingly studied through literary approaches. The chapters analyse a wide range of different texts that are neither poems nor ‘literary’ novels and offer readings of them in the light of issues that arise in literary studies and elsewhere, from considerations of trauma to questions of time, from ethics to spatial dynamics. A number of pre-selected critical and theoretical perspectives are brought to bear, from ecocriticism to performativity theory to postcolonial studies, but these are
CHAPTER 11 POPULAR NOVEL: THE ETHICS OF HARRY POTTER from:
Texts
Abstract: In Chapter 3, I noted John Fiske’s view that the difference between literary and popular texts lies in the latter’s reliance on its contemporary social relevance for its popularity and significance. For Fiske, popular texts are evaluated according to their social values, not their universal or aesthetic ones. This may be true in literature departments in many cases, but it is not necessarily true in the context of wider cultural discussion. In this chapter, I will therefore look at a popular novel in the context of debates over questions of good and evil. These are concerned with readers’ ethical ideals,
INTRODUCTION: from:
Texts
Abstract: Unlike many books in the field, this is not a study of literary texts in cultural contexts but a book about cultural texts of the kind increasingly studied through literary approaches. The chapters analyse a wide range of different texts that are neither poems nor ‘literary’ novels and offer readings of them in the light of issues that arise in literary studies and elsewhere, from considerations of trauma to questions of time, from ethics to spatial dynamics. A number of pre-selected critical and theoretical perspectives are brought to bear, from ecocriticism to performativity theory to postcolonial studies, but these are
CHAPTER 11 POPULAR NOVEL: THE ETHICS OF HARRY POTTER from:
Texts
Abstract: In Chapter 3, I noted John Fiske’s view that the difference between literary and popular texts lies in the latter’s reliance on its contemporary social relevance for its popularity and significance. For Fiske, popular texts are evaluated according to their social values, not their universal or aesthetic ones. This may be true in literature departments in many cases, but it is not necessarily true in the context of wider cultural discussion. In this chapter, I will therefore look at a popular novel in the context of debates over questions of good and evil. These are concerned with readers’ ethical ideals,
Chapter 4 Temporality and Self-Distance from:
About Time
Abstract: One of the things that narrative theory can learn from philosophy is a proper sense of the importance of the future. I have suggested several times already that narrative theory shows a preoccupation with memory, retrospect and the archiving of past events, and has an undeveloped potential to address questions about the present and future. The significance of the notions of ‘anticipation’ and ‘prolepsis’ is that, in different ways, they refer to this relation between the present and actual or possible futures. With philosophy as its teacher, narrative theory can turn its attention to narrative not only in its function
Chapter 5 Inner and Outer Time from:
About Time
Abstract: The previous chapters open a set of questions about the relationship between time and self-consciousness, an axis which has received too little attention within literary studies.¹ This neglect is all the more surprising since the idea of self-consciousness itself has played such a central role in the characterisation not only of contemporary fiction but of the more general social and discursive condition of the contemporary world. In prolepsis, we find on one hand a kind of temporal self-distance – a form of reflection which involves looking back on the present, from one’s own point of view or that of another – and
Chapter 7 Fictional Knowledge from:
About Time
Abstract: When it comes to the internal consciousness of time, the novel picks up where philosophy leaves off. But does the novel therefore
know something about time which is beyond the reach of philosophy? Perhaps knowledge of time is in some way the domain of philosophy, so that wherever it is that the novel goes with time, by being beyond the limits of philosophy, it cannot be an adventure in knowledge as such. There are two intimately related questions about knowledge involved in this. The first is the oldest question of all, the question of the relationship between philosophy and literature,
Chapter 4 Temporality and Self-Distance from:
About Time
Abstract: One of the things that narrative theory can learn from philosophy is a proper sense of the importance of the future. I have suggested several times already that narrative theory shows a preoccupation with memory, retrospect and the archiving of past events, and has an undeveloped potential to address questions about the present and future. The significance of the notions of ‘anticipation’ and ‘prolepsis’ is that, in different ways, they refer to this relation between the present and actual or possible futures. With philosophy as its teacher, narrative theory can turn its attention to narrative not only in its function
Chapter 5 Inner and Outer Time from:
About Time
Abstract: The previous chapters open a set of questions about the relationship between time and self-consciousness, an axis which has received too little attention within literary studies.¹ This neglect is all the more surprising since the idea of self-consciousness itself has played such a central role in the characterisation not only of contemporary fiction but of the more general social and discursive condition of the contemporary world. In prolepsis, we find on one hand a kind of temporal self-distance – a form of reflection which involves looking back on the present, from one’s own point of view or that of another – and
Chapter 7 Fictional Knowledge from:
About Time
Abstract: When it comes to the internal consciousness of time, the novel picks up where philosophy leaves off. But does the novel therefore
know something about time which is beyond the reach of philosophy? Perhaps knowledge of time is in some way the domain of philosophy, so that wherever it is that the novel goes with time, by being beyond the limits of philosophy, it cannot be an adventure in knowledge as such. There are two intimately related questions about knowledge involved in this. The first is the oldest question of all, the question of the relationship between philosophy and literature,
Chapter 4 Temporality and Self-Distance from:
About Time
Abstract: One of the things that narrative theory can learn from philosophy is a proper sense of the importance of the future. I have suggested several times already that narrative theory shows a preoccupation with memory, retrospect and the archiving of past events, and has an undeveloped potential to address questions about the present and future. The significance of the notions of ‘anticipation’ and ‘prolepsis’ is that, in different ways, they refer to this relation between the present and actual or possible futures. With philosophy as its teacher, narrative theory can turn its attention to narrative not only in its function
Chapter 5 Inner and Outer Time from:
About Time
Abstract: The previous chapters open a set of questions about the relationship between time and self-consciousness, an axis which has received too little attention within literary studies.¹ This neglect is all the more surprising since the idea of self-consciousness itself has played such a central role in the characterisation not only of contemporary fiction but of the more general social and discursive condition of the contemporary world. In prolepsis, we find on one hand a kind of temporal self-distance – a form of reflection which involves looking back on the present, from one’s own point of view or that of another – and
Chapter 7 Fictional Knowledge from:
About Time
Abstract: When it comes to the internal consciousness of time, the novel picks up where philosophy leaves off. But does the novel therefore
know something about time which is beyond the reach of philosophy? Perhaps knowledge of time is in some way the domain of philosophy, so that wherever it is that the novel goes with time, by being beyond the limits of philosophy, it cannot be an adventure in knowledge as such. There are two intimately related questions about knowledge involved in this. The first is the oldest question of all, the question of the relationship between philosophy and literature,
CHAPTER 1 Death – Some Preliminary Reflections from:
Death, 'Deathlessness' and Existenz in Karl Jaspers' Philosophy
Abstract: Death-awareness enables the individual to look into some fundamental questions and develop an attitude and relationship to death. What is death? How do people relate to it? In order to illustrate diverse interpretations of attitudes, reference
4 Endlessly Repeating Ourselves: from:
The Political Mind
Abstract: With our satanic question ever in sight, one of our main concerns must be the possibility of change. To think differently, for creative thought to occur, there must be change: at the psychological level and then projected out into the world. The question of breaking out of the confines of the influence of genetic mental structure and socialisation is also a question of how patterns of thought may change. This then is the relation that the present chapter bears to the rest of the book; our experience of time is the experience of change, primarily in terms of linearity, through
CHAPTER 4 Other Developments in Metaphor Theory from:
Creating Worldviews
Abstract: It would be a mistake to assume that cognitive linguists uncovered the secret power of metaphor. At least two reasons contradict such an idea: firstly, there has always been a great deal of work on metaphor, and, secondly, the concept of metaphor has itself been expanded in cognitive research to encompass questions and fields of study which up until recently had been investigated by scholars who did not consider metaphor to be their principle focus of interest. Indeed, a wide variety of disciplines from grammar to comparative linguistics have now entered into the metaphor debate. In contrast to this loose
CHAPTER 6 Diversity on the Periphery from:
Creating Worldviews
Abstract: Studies which approach the question of metaphor with a comparative approach include
The Ubiquity of Metaphor: Amsterdam Studies in the Theory and History of Linguistic Science (1985) edited by Wolf Paprotté and René Dirven, the multilingual studies to be found on the metaphorik.de online journal, based in Hamburg, Germany, and work carried out by Czech and Polish scholars and published by Irena Vaňková in The Picture of the World in Language (Obraz světa v jazyce, 2001). Eve Sweetser, like Andrew Goatly, is somewhat of an exception in that she is one of the few prominent cognitive linguists to propose comparative
CHAPTER 4 Other Developments in Metaphor Theory from:
Creating Worldviews
Abstract: It would be a mistake to assume that cognitive linguists uncovered the secret power of metaphor. At least two reasons contradict such an idea: firstly, there has always been a great deal of work on metaphor, and, secondly, the concept of metaphor has itself been expanded in cognitive research to encompass questions and fields of study which up until recently had been investigated by scholars who did not consider metaphor to be their principle focus of interest. Indeed, a wide variety of disciplines from grammar to comparative linguistics have now entered into the metaphor debate. In contrast to this loose
CHAPTER 6 Diversity on the Periphery from:
Creating Worldviews
Abstract: Studies which approach the question of metaphor with a comparative approach include
The Ubiquity of Metaphor: Amsterdam Studies in the Theory and History of Linguistic Science (1985) edited by Wolf Paprotté and René Dirven, the multilingual studies to be found on the metaphorik.de online journal, based in Hamburg, Germany, and work carried out by Czech and Polish scholars and published by Irena Vaňková in The Picture of the World in Language (Obraz světa v jazyce, 2001). Eve Sweetser, like Andrew Goatly, is somewhat of an exception in that she is one of the few prominent cognitive linguists to propose comparative
INTRODUCTION from:
Language and Power in the Modern World
Abstract: This book is about language and power. But what is power? How should we go about studying it in relation to language? And for that matter, why? These are not easy questions to answer. Our aim in writing this book is to get you thinking about them, and to get you thinking about the way power ‘works’ in the linguistic practices that people engage in. Power in language is certainly not just about what we might initially think of as ‘powerful language’ (drowning out the voices of others by shouting a lot, for instance). Consider the claim that:
Book Title: George Mackay Brown and the Philosophy of Community- Publisher: Edinburgh University Press
Author(s): Baker Timothy C.
Abstract: In this book Timothy C. Baker situates George Mackay Brown's work within a broad literary and philosophical context to articulate how his novels engage with the question of community.
Link: http://www.jstor.org/stable/10.3366/j.ctt1r24v9
7 RESISTANCES TO THE NEOLIBERAL INTERNATIONAL ECONOMIC ORDER from:
Philosophy of International Law
Abstract: Given a picture of contemporary international society, which is dominated by the US, whose central significance for a philosophy of international law has been presented in the last two chapters, the question arises how to understand the same subject as it is presented by contemporary American scholars, both lawyers and political philosophers. Such authors as Allen Buchanan and David Golove,¹ Fernando Teson,² and, of course, John Rawls himself,³ present a closely reasoned agenda for what they call the democratization of international society, setting out conditions for the legitimacy of states, which are marked by human rights standards that can themselves
7 RESISTANCES TO THE NEOLIBERAL INTERNATIONAL ECONOMIC ORDER from:
Philosophy of International Law
Abstract: Given a picture of contemporary international society, which is dominated by the US, whose central significance for a philosophy of international law has been presented in the last two chapters, the question arises how to understand the same subject as it is presented by contemporary American scholars, both lawyers and political philosophers. Such authors as Allen Buchanan and David Golove,¹ Fernando Teson,² and, of course, John Rawls himself,³ present a closely reasoned agenda for what they call the democratization of international society, setting out conditions for the legitimacy of states, which are marked by human rights standards that can themselves
5 Enjoying the Nation: from:
The Lacanian Left
Abstract: Although our contemporary world is marked throughout by the importance of questions of identity, something increasingly reflected in the directions of contemporary social–scientific research, in the general field of nationalism studies the issue of the attraction and salience of national identities has not been sufficiently examined. This is partly due to the hegemonic position of modernist and constructionist approaches in the relevant literature.² In opposition to the common doxa reproduced by nationalist myths, contemporary research on the nation tends to stress the constructed character of national identity: the nation is primarily understood as a modern social and political construction.
6 Lack of Passion: from:
The Lacanian Left
Abstract: I started the previous chapter with an observation regarding the importance that questions of identity have gradually acquired. It would be bizarre if the broad field of international relations were to stay untouched by this trend. In fact, no one is surprised any more by the fact that ‘the discipline of international relations (IR) is witnessing a surge of interest in identity and identity formation’ (Neumann 1999:1). The same applies to the sub-discipline of European Studies – affecting both marginal and mainstream approaches. As Anthony Smith has pointed out, one of the fundamental reasons for the current interest in ‘European unification’
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
2. Maurice Merleau-Ponty: from:
Phenomenology or Deconstruction?
Abstract: In the first chapter we asked if, in the light of the questions Derrida raises in
Le Toucher, we can still speak, phenomenologically, about a worldly meaningfulness. We saw that, although Derrida’s worries about what Merleau-Ponty means by ‘presence’ and ‘intuitionism’ do provide cause for concern, there is ‘another’ Merleau-Ponty (to whom Derrida alludes but does not explore at any length) who is not prey to the same accusations. We also began to see that Derrida’s reading rests substantially on a particular understanding of the notion of ‘contact’ as immediate proximity, which it is by no means clear that Merleau-Ponty
3. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous two chapters we began to explore how phenomenology might respond to the questions put to it by deconstruction in a way which neither rebuts nor embraces them, but searches within itself for the means to think beyond itself, or at least beyond its hitherto perceived limits and shortcomings. Specifically, we have seen that Merleau-Ponty’s ontology, whether elaborated in terms of perception or language, is interrogative and indirect, and as such does not fully fall under the Derridean umbrella of ‘le plein de présence immédiate requis par toute ontologie ou par toute métaphysique.’¹ Meaning is not given in
4. Paul Ricoeur: from:
Phenomenology or Deconstruction?
Abstract: In the previous chapter we explored the relationship between Ricoeur’s hermeneutic phenomenology and Derrida’s deconstruction by moving the ontological question from a focus on ‘what?’ to ‘who?’ While allowing us to make progress in understanding how the question of alterity in Derrida must be reconsidered when we are coming to grips with Ricoeur’s hermeneutics of the self and narrative identity, the investigation also opened, without satisfactorily resolving, the issue of coherence and multiplicity. In stating
that the various discourses of Ricoeur’s hermeneutics of the self cohere, we left hanging the question as to how they cohere, which is precisely what
5. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: A consideration of Paul Ricoeur’s hermeneutic phenomenology has allowed us to trace points of (more usually) proximity and (occasionally) divergence between Derrida and Ricoeur on questions of alterity and coherence. In terms of alterity, ‘life’ and ‘narrative’ for Ricoeur are inextricably intertwined, and the meaning of prefigured action is not posited but attested in the context of a hermeneutic wager: it is a ‘broken attestation’. Similarly, Derrida cannot justify the ‘good’ of alterity, but assumes it. As regards the question of coherence, Ricoeur’s thought deals with a constant tension between chaos and cosmos: narrative is a ‘discordant concordance’ and justice
6. Jean-Luc Nancy: from:
Phenomenology or Deconstruction?
Abstract: The previous chapter dealt with the question of alterity in Nancy’s work. Now we turn to the problem of commensurability. Chapter 5 considered the possibility of contact with a meaningful world, while this chapter pursues the issue of the conflict of meaning(s) in the world: what is to be done when a number of incommensurable values must be measured against each other or, in other words, how are we to calculate the incalculable? It is the problem we have been posing to Derrida’s deconstruction; it is also the question at the heart of the cosmological motif we have been tracing
Concluding Remarks from:
Phenomenology or Deconstruction?
Abstract: We began this book by opening three sets of questions: (1) What is the relation ‘between’ phenomenology and deconstruction? (2) How can contemporary French thought develop responses to the problems of alterity and coherence? (3) In the light of these concerns, what resources are there in the thought of Maurice Merleau-Ponty, Paul Ricoeur and Jean-Luc Nancy for thinking ontology
otherwise? We have, of course, not been able exhaustively to investigate each of these questions, but that has not been our aim. Rather we have sought to show that the three sets of questions are each enhanced by treatment in relation
21 LITERARY PRIZES, BOOK PRIZES AND AFRICAN WRITING from:
Media and Identity in Africa
Author(s) Bgoya Walter
Abstract: Literary prizes and book prizes do not feature greatly in discussions about writing and publishing, perhaps because there are so few of them in Africa. When they do, the discussion tends to centre on the questions of who funds the few existing prizes, how the winners are selected, how the prizes are administered, and whether or not the administrators of the prizes are located within or outside of Africa.
23 BRINGING CHANGE THROUGH LAUGHTER: from:
Media and Identity in Africa
Author(s) Wanjau Mary Kabura
Abstract: Cartoon images are generally impressionistic and economical, communicating through the visual invocation of experience shared by both the creator and the intended audience. The visual presentation constitutes a kind of shorthand, allowing the cartoonist to alternately raise questions, make statements, appeal and persuade. When done by an artist with strong social
Chapter 2 Real Essences without Essentialism from:
Deleuze and Philosophy
Author(s) Baugh Bruce
Abstract: ‘Essences’ have had a hard time of it in philosophy over the last forty years; on both sides of the analytic–continental divide, ‘essentialism’ is a dirty word. Yet what if we have no adequate idea of what an essence is? It is one of Deleuze’s great virtues that he forces us to think about these questions in new ways, particularly with the theory put forward in his Spinoza books of ‘particular essences’.¹ Since essences are traditionally construed in a more or less Platonic way, as universals or classes which group together individuals in virtue of a set of common
Chapter 11 The Problem of the Birth of Philosophy in Greece in the Thought of Gilles Deleuze from:
Deleuze and Philosophy
Author(s) Lamble Sarah
Abstract: In order to open a space for reflection on these questions, I would like to examine the difficulty and the problem that Gilles Deleuze encounters when he discusses the
Chapter 12 Gilles Deleuzeʹs Political Posture from:
Deleuze and Philosophy
Author(s) Lamble Sarah
Abstract: Is it possible to answer the question of politics in the work of Deleuze, without going through desire and its variants? Deleuze’s work spans twenty-six publications, authored by him or written in collaboration with the psychiatrist Félix Guattari. In these texts, Deleuze deals with the thought of Kant, Nietzsche, Bergson, Spinoza, Leibniz, Hume, Foucault, with the writings of Kafka, Proust, Sacher-Masoch, with Francis Bacon’s painting, and with cinema and theatre. Politics, however, because only traces and indices of it exist in his texts, seems to be permanently put to question. At first sight, it is not even clear that there
Chapter 13 Fabulation, Narration and the People to Come from:
Deleuze and Philosophy
Author(s) Bogue Ronald
Abstract: In a 1990 interview, Deleuze addresses the question of the relationship of politics to art via a reflection on the modern problem of the ‘creation of a people’. The artists Deleuze admires (he names here Mallarmé, Rimbaud, Klee, Berg, Huillet and Straub) have a deep need of a people, but the collectivity they invoke does not yet exist – ‘the people are missing [
le peuple manque]’ (Deleuze 1990: 235/174). Artists cannot themselves create a people, and the people in their struggles cannot concern themselves directly with art, but when a people begins to take form, an interactive process emerges that
Chapter 2 Real Essences without Essentialism from:
Deleuze and Philosophy
Author(s) Baugh Bruce
Abstract: ‘Essences’ have had a hard time of it in philosophy over the last forty years; on both sides of the analytic–continental divide, ‘essentialism’ is a dirty word. Yet what if we have no adequate idea of what an essence is? It is one of Deleuze’s great virtues that he forces us to think about these questions in new ways, particularly with the theory put forward in his Spinoza books of ‘particular essences’.¹ Since essences are traditionally construed in a more or less Platonic way, as universals or classes which group together individuals in virtue of a set of common
Chapter 11 The Problem of the Birth of Philosophy in Greece in the Thought of Gilles Deleuze from:
Deleuze and Philosophy
Author(s) Lamble Sarah
Abstract: In order to open a space for reflection on these questions, I would like to examine the difficulty and the problem that Gilles Deleuze encounters when he discusses the
Chapter 12 Gilles Deleuzeʹs Political Posture from:
Deleuze and Philosophy
Author(s) Lamble Sarah
Abstract: Is it possible to answer the question of politics in the work of Deleuze, without going through desire and its variants? Deleuze’s work spans twenty-six publications, authored by him or written in collaboration with the psychiatrist Félix Guattari. In these texts, Deleuze deals with the thought of Kant, Nietzsche, Bergson, Spinoza, Leibniz, Hume, Foucault, with the writings of Kafka, Proust, Sacher-Masoch, with Francis Bacon’s painting, and with cinema and theatre. Politics, however, because only traces and indices of it exist in his texts, seems to be permanently put to question. At first sight, it is not even clear that there
Chapter 13 Fabulation, Narration and the People to Come from:
Deleuze and Philosophy
Author(s) Bogue Ronald
Abstract: In a 1990 interview, Deleuze addresses the question of the relationship of politics to art via a reflection on the modern problem of the ‘creation of a people’. The artists Deleuze admires (he names here Mallarmé, Rimbaud, Klee, Berg, Huillet and Straub) have a deep need of a people, but the collectivity they invoke does not yet exist – ‘the people are missing [
le peuple manque]’ (Deleuze 1990: 235/174). Artists cannot themselves create a people, and the people in their struggles cannot concern themselves directly with art, but when a people begins to take form, an interactive process emerges that
1. MEMORY AND THE MOVING IMAGE from:
Memory and the Moving Image
Abstract: What are the connections between memory and motion pictures? In order to set in motion an investigation into this question, I will need to begin at the beginning, with an inquiry into the nature of memory. How can it be defined? And what are the implications of those definitions for thinking about cinema? The first section of this chapter draws on a range of modes of thinking about memory, from the philosophical to the psycho-sociological to the scientific. However, in pursuing this subject such disciplinary demarcations become unclear. Memory, that elusive topic, seems to pervade and trouble the boundaries not
1. MEMORY AND THE MOVING IMAGE from:
Memory and the Moving Image
Abstract: What are the connections between memory and motion pictures? In order to set in motion an investigation into this question, I will need to begin at the beginning, with an inquiry into the nature of memory. How can it be defined? And what are the implications of those definitions for thinking about cinema? The first section of this chapter draws on a range of modes of thinking about memory, from the philosophical to the psycho-sociological to the scientific. However, in pursuing this subject such disciplinary demarcations become unclear. Memory, that elusive topic, seems to pervade and trouble the boundaries not
Book Title: The Unexpected-Narrative Temporality and the Philosophy of Surprise
Publisher: Edinburgh University Press
Author(s): Currie Mark
Abstract: This new study asks how stories affect the way we think about time and, in particular, how they condition thinking about the future. Focusing on surprise and the unforeseeable, the book argues that stories are mechanisms that reconcile what is taking place with what will have been. This relation between the present and the future perfect offers a grammatical formula quite different from our default notions of narrative as recollection or recapitulation. It promises new understandings of the reading process within the strange logic of a future that is already complete. It also points beyond that to some of the key temporal concepts of our epoch: prediction and unpredictability, uncertainty, the event, the untimely and the messianic. The argument is worked out in new readings of Sarah Waters’ Fingersmith, Kazuo Ishiguro’s Never Let Me Go and Julian Barnes’ The Sense of an Ending.Key Features: An original discussion of the relation of time and narrativeAn important intervention in narratologyA striking general argument about the workings of the mindProvides an overview of the question of surprise in philosophy and literature
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgrm7
Chapter 6 Narrative Modality: from:
The Unexpected
Abstract: In the previous two chapters we have encountered, in Mallarmé and Badiou, but also in Nietzsche and Grosz, a thematisation of action as a kind of wager or bet upon what will have happened. The idea of the future as a wager suggests probability as a more obvious mathematics of the future perfect than set theory. There can be no question that our cognitive control of the future must involve us in an assessment of the probability of events that we foresee, and it seems likely that the events that we do not foresee are the lowest probability events. The
Book Title: The Unexpected-Narrative Temporality and the Philosophy of Surprise
Publisher: Edinburgh University Press
Author(s): Currie Mark
Abstract: This new study asks how stories affect the way we think about time and, in particular, how they condition thinking about the future. Focusing on surprise and the unforeseeable, the book argues that stories are mechanisms that reconcile what is taking place with what will have been. This relation between the present and the future perfect offers a grammatical formula quite different from our default notions of narrative as recollection or recapitulation. It promises new understandings of the reading process within the strange logic of a future that is already complete. It also points beyond that to some of the key temporal concepts of our epoch: prediction and unpredictability, uncertainty, the event, the untimely and the messianic. The argument is worked out in new readings of Sarah Waters’ Fingersmith, Kazuo Ishiguro’s Never Let Me Go and Julian Barnes’ The Sense of an Ending.Key Features: An original discussion of the relation of time and narrativeAn important intervention in narratologyA striking general argument about the workings of the mindProvides an overview of the question of surprise in philosophy and literature
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgrm7
Chapter 6 Narrative Modality: from:
The Unexpected
Abstract: In the previous two chapters we have encountered, in Mallarmé and Badiou, but also in Nietzsche and Grosz, a thematisation of action as a kind of wager or bet upon what will have happened. The idea of the future as a wager suggests probability as a more obvious mathematics of the future perfect than set theory. There can be no question that our cognitive control of the future must involve us in an assessment of the probability of events that we foresee, and it seems likely that the events that we do not foresee are the lowest probability events. The
Book Title: The Unexpected-Narrative Temporality and the Philosophy of Surprise
Publisher: Edinburgh University Press
Author(s): Currie Mark
Abstract: This new study asks how stories affect the way we think about time and, in particular, how they condition thinking about the future. Focusing on surprise and the unforeseeable, the book argues that stories are mechanisms that reconcile what is taking place with what will have been. This relation between the present and the future perfect offers a grammatical formula quite different from our default notions of narrative as recollection or recapitulation. It promises new understandings of the reading process within the strange logic of a future that is already complete. It also points beyond that to some of the key temporal concepts of our epoch: prediction and unpredictability, uncertainty, the event, the untimely and the messianic. The argument is worked out in new readings of Sarah Waters’ Fingersmith, Kazuo Ishiguro’s Never Let Me Go and Julian Barnes’ The Sense of an Ending.Key Features: An original discussion of the relation of time and narrativeAn important intervention in narratologyA striking general argument about the workings of the mindProvides an overview of the question of surprise in philosophy and literature
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgrm7
Chapter 6 Narrative Modality: from:
The Unexpected
Abstract: In the previous two chapters we have encountered, in Mallarmé and Badiou, but also in Nietzsche and Grosz, a thematisation of action as a kind of wager or bet upon what will have happened. The idea of the future as a wager suggests probability as a more obvious mathematics of the future perfect than set theory. There can be no question that our cognitive control of the future must involve us in an assessment of the probability of events that we foresee, and it seems likely that the events that we do not foresee are the lowest probability events. The
Book Title: The Unexpected-Narrative Temporality and the Philosophy of Surprise
Publisher: Edinburgh University Press
Author(s): Currie Mark
Abstract: This new study asks how stories affect the way we think about time and, in particular, how they condition thinking about the future. Focusing on surprise and the unforeseeable, the book argues that stories are mechanisms that reconcile what is taking place with what will have been. This relation between the present and the future perfect offers a grammatical formula quite different from our default notions of narrative as recollection or recapitulation. It promises new understandings of the reading process within the strange logic of a future that is already complete. It also points beyond that to some of the key temporal concepts of our epoch: prediction and unpredictability, uncertainty, the event, the untimely and the messianic. The argument is worked out in new readings of Sarah Waters’ Fingersmith, Kazuo Ishiguro’s Never Let Me Go and Julian Barnes’ The Sense of an Ending.Key Features: An original discussion of the relation of time and narrativeAn important intervention in narratologyA striking general argument about the workings of the mindProvides an overview of the question of surprise in philosophy and literature
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgrm7
Chapter 6 Narrative Modality: from:
The Unexpected
Abstract: In the previous two chapters we have encountered, in Mallarmé and Badiou, but also in Nietzsche and Grosz, a thematisation of action as a kind of wager or bet upon what will have happened. The idea of the future as a wager suggests probability as a more obvious mathematics of the future perfect than set theory. There can be no question that our cognitive control of the future must involve us in an assessment of the probability of events that we foresee, and it seems likely that the events that we do not foresee are the lowest probability events. The
Book Title: The Unexpected-Narrative Temporality and the Philosophy of Surprise
Publisher: Edinburgh University Press
Author(s): Currie Mark
Abstract: This new study asks how stories affect the way we think about time and, in particular, how they condition thinking about the future. Focusing on surprise and the unforeseeable, the book argues that stories are mechanisms that reconcile what is taking place with what will have been. This relation between the present and the future perfect offers a grammatical formula quite different from our default notions of narrative as recollection or recapitulation. It promises new understandings of the reading process within the strange logic of a future that is already complete. It also points beyond that to some of the key temporal concepts of our epoch: prediction and unpredictability, uncertainty, the event, the untimely and the messianic. The argument is worked out in new readings of Sarah Waters’ Fingersmith, Kazuo Ishiguro’s Never Let Me Go and Julian Barnes’ The Sense of an Ending.Key Features: An original discussion of the relation of time and narrativeAn important intervention in narratologyA striking general argument about the workings of the mindProvides an overview of the question of surprise in philosophy and literature
Link: http://www.jstor.org/stable/10.3366/j.ctt3fgrm7
Chapter 6 Narrative Modality: from:
The Unexpected
Abstract: In the previous two chapters we have encountered, in Mallarmé and Badiou, but also in Nietzsche and Grosz, a thematisation of action as a kind of wager or bet upon what will have happened. The idea of the future as a wager suggests probability as a more obvious mathematics of the future perfect than set theory. There can be no question that our cognitive control of the future must involve us in an assessment of the probability of events that we foresee, and it seems likely that the events that we do not foresee are the lowest probability events. The
Chapter 5 NARRATING COVERT ACTION: from:
Intelligence Studies in Britain and the US
Author(s) Mistry Kaeten
Abstract: In the conduct of foreign relations, it represents the option laden with most risk and danger. For many policymakers, it is the least appealing choice. Its raison d’être is to be inconspicuous to the extent that its very occurrence is in doubt. Some even question whether it is a core intelligence activity.¹ Covert action nonetheless remains the most intriguing, controversial, intensely debated and headline-grabbing aspect of intelligence. Among the numerous agencies that make up the American intelligence community, none has been as closely associated with clandestine activities – historically and, moreover, in the popular imagination – than the Central Intelligence
Conclusion from:
Deleuze's Literary Clinic
Abstract: This book has presented a reconstruction of Deleuze’s critical and clinical project, arguing that this must be grasped as incomplete in terms of Deleuze’s own writings on the subject, but that it appears as a coherent set of concepts when read alongside the rest of his work. As a result, it has been necessary for me to present Deleuze’s literary clinic in terms of the developments informing the early and middle sections of his career, while at the same time insisting that the methodological principles of immanent critique have remained consistent throughout. If literary criticism and questions of health and
2. Love as Ontology; or, Psychoanalysis against Philosophy from:
Psychoanalysis is an Antiphilosophy
Abstract: Because it is an antiphilosophy, psychoanalysis has, from its beginnings, remained indifferent or suspicious towards that most philosophical of themes: ontology. One can see this indifference operating at a number of levels. The practice of psychoanalysis has not necessitated that clinical psychoanalysts intervene directly in ontological questioning, whether implicitly or explicitly. Even in the most volatile moments of its struggles to sustain itself as a singular practice, psychoanalysis has remained relatively unmoved in the face of the counter-claims, concepts and criticisms coming from philosophy – and, a fortiori, from philosophical ontologies. Indeed, the reverse is more the case: it is
Chapter 2 Prufrock, Party-Goer: from:
The Modernist Party
Author(s) McLoughlin Kate
Abstract: J. Alfred Prufrock would not rank highly on anyone’s list of party-guests. Distinctly lacking in conviviality, the protagonist of T. S. Eliot’s poem anticipates ‘the taking of a toast and tea’ as an excruciating occasion on which the ‘overwhelming question’ he wishes to pose will be, even if he can bring himself to pose it, painfully misunderstood.² The work’s critics have attributed the problem to Prufrock (or Eliot) himself,³ analysing his internal wrestling in terms of fear of female (and male) sexuality,⁴ hysteria and other psychological disorders,⁵ Matthew Arnold’s ‘buried life’,⁶ Sigmund Freud’s notion of the uncanny⁷ and Henri Bergson’s
Chapter 3 Forms of Recovery and Renewal: from:
Travellers' Tales of Wonder
Abstract: It might at first appear an irony: the peak in anxieties about the end of travel coincides, almost exactly, with what has been described as the ‘renaissance of the travel book’ (see for example, Graves 2003). But this convergence in the late 1970s and 1980s is more likely an expression of a broad literary and cultural engagement with questions of travel in a world increasingly on the move, increasingly interconnected. The publication of Bruce Chatwin’s
In Patagoniain 1977, alongside that of Patrick Leigh Fermor’sA Time of Gifts, is often given as the literary historical moment in which travel
Chapter 5 V. S. Naipaul and the ‘gift of wonder’: from:
Travellers' Tales of Wonder
Abstract: If Chatwin’s
In Patagoniahad dazzled into literary consciousness an idea that ‘Patagonia’ as place and figurative possibility may still inspire, or require, wonder in the contemporary world, then V. S. Naipaul’sThe Enigma of Arrivalis the late twentieth century’s most exemplary and subtle monument to the idea that ‘after Patagonia’ there do indeed remain strange, distant and mysterious places in the world: ‘unknown Wiltshire’ (Naipaul 2002: 111), for example, deep in the archipelago of the British Isles. Before we even begin to exploreThe Enigma of Arrivalas a text which both unflinchingly portrays and profoundly questions a
Afterword: from:
Travellers' Tales of Wonder
Abstract: This study began with a consideration of dimensions of the literary and cultural horizon of expectations that are often brought to bear when encountering travels in contemporary literature; that is, what we may bring with us upon ‘arrival’. Before closing, it may be appropriate to offer a consideration of what we take with us when we ‘leave’. The question is not so much, as is often the case in studies in travel writing, ‘where next?’ This study has attempted to question a model of reading travels as exclusively or primarily documents of geographical discovery, rendered precarious by the increasingly full
Chapter 3 Spectre Shapes: from:
Material Inscriptions
Abstract: This chapter’s subtitle – “The Body of Descartes?” – quite rightly dresses the body of Descartes with a question mark.¹ The question mark is most fitting, for, indeed, what we might want to identify under its garments as the body of Descartes could turn out to be a ghost or an automaton – like those hats and cloaks at the end of the Second Meditation that we judge (by the “pure inspection of the mind”) to clothe
menbut which may turn out to cover only “spectres or feigned men” (des spectres ou des hommes feints).² But these shapes become
Chapter 8 The Future Past of Literary Theory from:
Material Inscriptions
Abstract: In order to fulfill the didactic assignment and talk about the future of literary theory,¹ one might as well begin with the question of the
presentof literary theory: what is, what would or could be, “literary theory” today? If one can judge by the signs of the times, then the most direct answer to the question would be: “Not much.” Not much these days could qualify as “literary theory,” not much todayisliterary theory – at least in comparison to the fabled heyday of literary theory during the (late) 1960s and 1970s. In comparison to the various projects
CHAPTER 1 The ‘happy ending’ and homogeneity from:
Happy Endings in Hollywood Cinema
Abstract: In an ideal world the central argument advanced by this chapter would not require making. Yet, such is the weight of reputation that it seems the necessary place to begin. This chapter is, first and foremost, concerned to question the existence of
the‘happy ending’, that is: a homogeneous, clichéd ending, which recurs consistently across the majority of Hollywood movies. This is a separate issue from the existence of ‘happy endings’ – a broad category of conclusions that (according to criteria yet to be defined) ‘could be said to end happily’ (Bordwell 1986: 159) rather than ‘unhappily’. Thus, while this
Book Title: Post-beur Cinema-North African Émigré and Maghrebi-French Filmmaking in France since 2000
Publisher: Edinburgh University Press
Author(s): Higbee Will
Abstract: Since the early 1980s and the arrival of Beur cinema filmmakers of Maghrebi origin have made a key contribution French cinema's representation of issues such as immigration, integration and national identity. However, they have done so mostly from a position on the margins of the industry. In contrast, since the early 2000s, Maghrebi-French and North African émigré filmmakers have occupied an increasingly prominent position on both sides of the camera, announcing their presence on French screens in a wider range of genres and styles than ever before. This greater visibility and move to the mainstream has not, however, automatically meant that these films have lost any of the social or political relevance. Indeed in the 2000s many of these films have increasingly questioned the boundaries between national, transnational and diasporic cinema, whilst simultaneously demanding, either implicitly or explicitly, a reconsideration of the very difference that has traditionally been seen as a barrier to the successful integration of North African immigrants and their descendants into French society. Through a detailed study of this transformative decade for Maghrebi-French and North African émigré filmmaking in France, this book argues for the emergence of a 'Post-Beur' cinema in the 2000s that is simultaneously global and local in its outlook. Its key features include: A comprehensive overview of the key developments in Maghrebi-French and North African émigré filmmaking in France since the 2000s: counter-heritage cinema and the memorialisation of France’s colonial past; journey narratives and the myth of return; the ‘mainstreaming’ of Maghrebi-French directors and stars; representations of Islam. Detailed case studies of key films from the 2000s that have yet to receive scholarly attention, such as Hors-la-loi, Dernier maquis and Vénus noire. An in-depth analysis of trends in production, distribution and exhibition as they relate to Maghrebi-French and North African émigré filmmakers in the 2000s.
Link: http://www.jstor.org/stable/10.3366/j.ctt5hh2vh
9 Rousseau and English Romanticism (1978) from:
The Paul de Man Notebooks
Author(s) Moll Patience
Abstract: The problem of Rousseau’s presence within English Romanticism, especially among the major poets, which is to say Coleridge, Wordsworth, Blake, Keats, and Shelley, has been treated by traditional comparative literature as a simply historical question. It has been treated, that is to say, at the level of so-called general ideas,
idées reçues, and commonplaces to which the history of ideas sometimes risks sacrificing the complexity of readings.¹ The works that treat the question are few, especially in the English and German realms, where the reading of Rousseau continues to come up against some very deeply entrenched prejudices. The already mentioned
14 Interview with Robert Moynihan (1984) from:
The Paul de Man Notebooks
Abstract: You speak of doubleness, tripleness, and so on, and you immediately ask the question in a historical context by asking what has happened now that irony is again emphasized. That’s surely not the case – whether there is now more emphasis or less emphasis on irony, and how you would measure just how much irony. You know, you can’t be a “little bit ironic.”
26 Seminar on “Aesthetic Theory from Kant to Hegel”. Yale University, Fall Semester, 1982 from:
The Paul de Man Notebooks
Author(s) Roos Suzanne
Abstract: And, with the relationship of the category of the aesthetic to questions of epistemology in the existing general philosophical tradition.
Introduction: from:
Unfinished Worlds
Abstract: If art moves, understanding moves. Schleiermacher and Dilthey showed how within hermeneutics, understanding upholds itself by a constant, irresolvable and inconclusive movement between part and whole. The philosophy of Hans-Georg Gadamer uniquely transfers insights relating to the movement of understanding to the question of aesthetic attentiveness. In his thought, aesthetic contemplation no longer attends to changeless forms but participates in the movement of a work’s constitutive elements. Aesthetic contemplation is no longer passive but an active participant (
theoros) in the bringing forth what a work can disclose. Where Dilthey laments the inconclusiveness of understanding, Gadamer celebrates it. The ceaseless movement
1. Hermeneutics and Aesthetics: from:
Unfinished Worlds
Abstract: Jan Faye’s book
After Postmodernism: A Naturalistic Reconstruction of the Humanitiesreworks the hermeneutical part–whole relationship within the following conceptual confi guration: all expressions of human communication fall into an ‘intention–context–dependency, persuasion’ nexus.¹ Leaving aside the question of the persuasiveness of aesthetical communications, which will be discussed later, the intellectual context of Gadamer’s reformation of aesthetics requires a preliminary mapping. The important claims that Gadamer makes about the cognitive content of art and the transformative character of aesthetic experience are not established by strict deductive reasoning or by a dialectic of assertion and counter-assertion. Gadamer’s is a
5. Presentation, Appearance and Likeness from:
Unfinished Worlds
Abstract: Gadamer’s critique of aesthetic subjectivity insists that, phenomenologically speaking, an involvement with art demonstrates that the experience of meaning has primacy over the experience of aesthetic properties. If meaning results from the conveyance of significance within bodies of semantic relations (which Gadamer describes collectively as linguisticality), meaning’s mode of being, whether visual or literary, is
presentational. With characteristic restraint, this simple move in Gadamer’s aesthetics prompts a major ontological shift in thinking about the ancient but nonetheless continuingly contentious question of art’s relation to reality. The prominence of word and image in the experience of meaning attests to the ontological
6. Art and the Art of Language from:
Unfinished Worlds
Abstract: What does Gadamer mean by his claim that ‘art addresses us’? It is a signature claim of philosophical hermeneutics and follows directly upon Gadamer’s assertion of the phenomenological priority of meaning in the experience of art. Not only does this emphasise Gadamer’s dialogical approach to art but it is the culmination of his critique of aesthetic subjectivism. By asserting the primacy of meaning, philosophical hermeneutics affirms the ontic priority of those cultural horizons which shape a spectator’s consciousness and in which he or she must partake as a precondition of achieving transformed understanding. However, a central question remains unavoidable: what
Introduction: from:
Unfinished Worlds
Abstract: If art moves, understanding moves. Schleiermacher and Dilthey showed how within hermeneutics, understanding upholds itself by a constant, irresolvable and inconclusive movement between part and whole. The philosophy of Hans-Georg Gadamer uniquely transfers insights relating to the movement of understanding to the question of aesthetic attentiveness. In his thought, aesthetic contemplation no longer attends to changeless forms but participates in the movement of a work’s constitutive elements. Aesthetic contemplation is no longer passive but an active participant (
theoros) in the bringing forth what a work can disclose. Where Dilthey laments the inconclusiveness of understanding, Gadamer celebrates it. The ceaseless movement
1. Hermeneutics and Aesthetics: from:
Unfinished Worlds
Abstract: Jan Faye’s book
After Postmodernism: A Naturalistic Reconstruction of the Humanitiesreworks the hermeneutical part–whole relationship within the following conceptual confi guration: all expressions of human communication fall into an ‘intention–context–dependency, persuasion’ nexus.¹ Leaving aside the question of the persuasiveness of aesthetical communications, which will be discussed later, the intellectual context of Gadamer’s reformation of aesthetics requires a preliminary mapping. The important claims that Gadamer makes about the cognitive content of art and the transformative character of aesthetic experience are not established by strict deductive reasoning or by a dialectic of assertion and counter-assertion. Gadamer’s is a
5. Presentation, Appearance and Likeness from:
Unfinished Worlds
Abstract: Gadamer’s critique of aesthetic subjectivity insists that, phenomenologically speaking, an involvement with art demonstrates that the experience of meaning has primacy over the experience of aesthetic properties. If meaning results from the conveyance of significance within bodies of semantic relations (which Gadamer describes collectively as linguisticality), meaning’s mode of being, whether visual or literary, is
presentational. With characteristic restraint, this simple move in Gadamer’s aesthetics prompts a major ontological shift in thinking about the ancient but nonetheless continuingly contentious question of art’s relation to reality. The prominence of word and image in the experience of meaning attests to the ontological
6. Art and the Art of Language from:
Unfinished Worlds
Abstract: What does Gadamer mean by his claim that ‘art addresses us’? It is a signature claim of philosophical hermeneutics and follows directly upon Gadamer’s assertion of the phenomenological priority of meaning in the experience of art. Not only does this emphasise Gadamer’s dialogical approach to art but it is the culmination of his critique of aesthetic subjectivism. By asserting the primacy of meaning, philosophical hermeneutics affirms the ontic priority of those cultural horizons which shape a spectator’s consciousness and in which he or she must partake as a precondition of achieving transformed understanding. However, a central question remains unavoidable: what
Book Title: Regional Modernisms- Publisher: Edinburgh University Press
Author(s): Moran James
Abstract: Where did literary modernism happen? In this book, a range of scholars seek to answer this question, re-evaluating the parameters of modernism in the light of recent developments in literary geography as well as literary history, examining an array of different literary forms including novels, poetry, theatre, and ‘little magazines’. The volume identifies and appraises the local attachments of modernist texts in particular geographical regions and also interrogates the idea of the 'regional' in light of the alienating displacements of transnational modernity. The essays collected here make fresh interventions in the field of modernist studies and acknowledge the legacies of regional modernisms for post-war representations of place and landscape. Individual essays discuss canonical figures (W. B. Yeats, Ezra Pound, James Joyce and D.H. Lawrence) as well as more marginal or lesser-known writers (Dylan Thomas, Hugh MacDiarmid, J. M. Synge, Sylvia Townsend Warner, Alfred Orage, Leo Walmsley, Lynette Roberts, Michael McLaverty, and Basil Bunting) from across Britain and Ireland.
Link: http://www.jstor.org/stable/10.3366/j.ctt9qds1r
Introduction: from:
Regional Modernisms
Author(s) Moran James
Abstract: Where did modernism happen? What were its important places and distinctive geographies? These are not new questions and, until relatively recently, might have been thought settled. A powerful and well-rehearsed narrative about modernism defines it as essentially metropolitan and internationalist in character, recalling that the majority of high-modernist writers and artists were exiles or émigrés, and that their texts are conspicuously polyglot, heteronomous, and fashioned from diverse cultural materials. Modernism, according to Malcolm Bradbury, was ‘an art of cities’ and the jolting energies of life in the major European capitals can be read in the fractured, discontinuous forms of modernist
Chapter 1 ‘that trouble’: from:
Regional Modernisms
Author(s) Thacker Andrew
Abstract: This chapter starts by posing a simple and seemingly rather foolish question: why are there so few regional examples of modernist ‘little magazines’ in Britain and Ireland? The foolishness of the question might be because we all know that modernism was an international or transnational phenomenon, a matter of metropolitan perceptions and urban innovation. In other words, it happens in Bloomsbury and not Birmingham, since ‘Art is a matter of capitals’, and ‘Provincialism the Enemy’, to quote two slogans of Ezra Pound.¹ Hence, it is not surprising to discover that the vast majority of the ‘little magazines’ that from the
Chapter 7 Hugh MacDiarmid’s Modernisms: from:
Regional Modernisms
Author(s) Milne Drew
Abstract: In
The Dialect of Modernism: Race, Language & Twentieth-Century Literature,Michael North suggests a revised sense of the linguistic paradigms in play within American and transatlantic literary modernisms.² Hugh MacDiarmid’s work, and the question of Scots as a dialect or distinct language for modernist Scottish writing, warrants no mention in North’s account, though questions of race do throw up difficult political resonances within Scottish poetics, not least in the romanticised genealogies of race, nation, and identity that MacDiarmid often promoted. Despite North’s subtle intertwinings, the literary articulation of dialect forms is not only a question of race, but also a
Chapter 8 Welsh Modernist Poetry: from:
Regional Modernisms
Author(s) Wigginton Chris
Abstract: ‘Welsh modernist poetry’ would seem to be something of a category error. The term has almost no critical currency – unlike, say, Irish or Scottish modernism – and there might seem at first glance to be little need for it. Who would it include? How would it be configured? What would be its distinctive features – its equivalent of MacDiarmid’s
‘Caledonian antisyzygy’or Joyce’s forging of ‘the uncreated conscience of my race’? So readily is Welsh writing subsumed in English or British writing that answers to these questions will not occur readily to most students of modernism. In the last ten years, however,
CHAPTER 2 Coming to Our Senses from:
Sensual Relations
Abstract: In the 1980s, just as the textual revolution was entering its secondary phase and sweeping the discipline, a few anthropologists began to question the disembodied nature of much of contemporary ethnography and its conceptual reliance on language-based models of analysis. Their work prepared the ground for a sensual turn in anthropological understanding—that is, a move away from linguistic and textual paradigms toward an understanding that treats cultures as ways of sensing the world. This chapter documents this countertradition within the anthropology of the 1980s and 1990s, which culminated in the emergence of the anthropology of the senses.
CHAPTER 7 Oedipus In/Out of the Trobriands from:
Sensual Relations
Abstract: The Trobriand Islands are one of the most famous testing grounds of Freudian theory. It was on the basis of data gathered there in the 1910s that Malinowski shook the psychoanalytic establishment by questioning the universality of the Oedipus complex. In the Trobriands, Malinowski (1924) claimed, it is not the case that the male child wishes to kill his father and marry his mother, but rather that he wishes to marry his sister and kill his mother’s brother. Malinowski represented this alternative complex as consistent with the matrilineal social organization of the Trobrianders and suggested that the Oedipus complex proper
2. State Agents, Citizen Agents from:
Cops, Teachers, Counselors
Abstract: How do street-level workers make sense of their world and account for what they do? These questions guide our inquiry and lie at the heart of scholarship on the state and its workforce. Much of the existing literature converges on a viewpoint of street-level workers that focuses on how they apply the state’s laws, rules, and procedures to the cases they handle. We call this viewpoint the state-agent narrative. We propose an additional viewpoint, a citizen-agent narrative, that is muted in existing scholarship yet prevalent in the stories told to us by street-level workers. The citizen-agent narrative concentrates on the
Disciplines, Subjectivity, and Law from:
The Fate of Law
Author(s) West Robin
Abstract: Professor Sarat has asked that I address this question: Given the modern and postmodern disillusionment with reason, how should we criticize or evaluate a law? How should we go about criticizing law, if not by reference to general principles derived from reason? What does it mean, given the “death of reason,” to ask whether a particular law-say, a statute outlawing “surrogacy contracts,” or a judicial decision requiring the busing of schoolchildren to achieve integrated schools, or a law criminalizing sexual sodomy, or a constitutional provision or constitutional interpretation invalidating state statutes that criminalize abortions on demand-is a good law or
Introduction from:
Staging Philosophy
Author(s) Saltz David Z.
Abstract: Though the past fifteen years have observed a veritable golden age of performance theory—a lively discourse that draws on anthropology, sociology, linguistics, psychoanalysis, political theory, cultural studies, feminism, and queer theory—performance theorists rarely draw on works emanating from American philosophy departments.¹ Similarly, very few professional philosophers have focused in depth on questions pertaining to the phenomena of theater or performance.² This situation is especially surprising given the attention recent philosophers have lavished on other art forms, such as painting, music, and film.
FIVE Philosophy and Drama: from:
Staging Philosophy
Author(s) Carroll Noël
Abstract: The purpose of this article is to probe one of the central questions of the philosophy of theater, namely, “What is drama?” However, before broaching the issue of the nature of drama, there is a more basic question: how are we to understand the very notion of a philosophy of theater? For surely one’s conception of the philosophy of theater will influence one’s approach to answering the query, “What is drama?” So let me begin by saying brie› y where I am coming from philosophically before we plunge into the more substantive topic of the nature of drama.
Introduction from:
Staging Philosophy
Author(s) Saltz David Z.
Abstract: Though the past fifteen years have observed a veritable golden age of performance theory—a lively discourse that draws on anthropology, sociology, linguistics, psychoanalysis, political theory, cultural studies, feminism, and queer theory—performance theorists rarely draw on works emanating from American philosophy departments.¹ Similarly, very few professional philosophers have focused in depth on questions pertaining to the phenomena of theater or performance.² This situation is especially surprising given the attention recent philosophers have lavished on other art forms, such as painting, music, and film.
FIVE Philosophy and Drama: from:
Staging Philosophy
Author(s) Carroll Noël
Abstract: The purpose of this article is to probe one of the central questions of the philosophy of theater, namely, “What is drama?” However, before broaching the issue of the nature of drama, there is a more basic question: how are we to understand the very notion of a philosophy of theater? For surely one’s conception of the philosophy of theater will influence one’s approach to answering the query, “What is drama?” So let me begin by saying brie› y where I am coming from philosophically before we plunge into the more substantive topic of the nature of drama.
Book Title: Millennial Reflections on International Studies- Publisher: University of Michigan Press
Author(s): Harvey Frank P.
Abstract: Forty-five prominent scholars engage in self-critical, state-of-the-art reflection on international studies to stimulate debates about successes and failures and to address the larger question of progress in the discipline. Written especially for the collection, these essays are in hardcover in the form of an easy-to-use handbook, and in paperback as a number of separate titles, each of which consists of a particular thematic cluster to merge with the range of topics taught in undergraduate and graduate courses in international studies.
Link: http://www.jstor.org/stable/10.3998/mpub.17045
The Essence of Millennial Reflections on International Studies from:
Millennial Reflections on International Studies
Author(s) Harvey Frank P.
Abstract: When Michael Brecher was introduced to international relations (IR) at Yale in 1946, the field comprised international politics, international law and organization, international economics, international (diplomatic) history, and a regional specialization. The hegemonic paradigm was realism, as expressed in the work of E. H. Carr, Arnold Wolfers, Nicholas Spykman, W. T. R. Fox, Hans Morgenthau, Bernard Brodie, and others.¹ The unquestioned focus of attention was interstate war and peace.
Alternative and Critical Perspectives from:
Millennial Reflections on International Studies
Author(s) Smith Steve
Abstract: This chapter is a rewritten version of the paper originally presented on one of the millennial reflections panels, but the basic argument and structure of the paper remain the same. I have kept the argument and structure largely because I was one of the few who wrote my paper in exactly the format requested by the organizers; that is, I wrote a paper that addressed each of the six questions the panel organizers asked. My fellow panelists interpreted the invitation in different, and equally legitimate, ways, but none of them answered the precise exam paper they had been sent! At
“Progress” as Feminist International Relations from:
Millennial Reflections on International Studies
Author(s) Sylvester Christine
Abstract: One of the questions put to us by the organizers of the millennial panels at the 2000 International Studies Association (ISA) conference concerns progress: what might we, from our particular positions within a field, say about the progress of international relations (IR) in general? As it happens, I have been ruminating about progress lately, quite independently of this particular query from the ISA. I have done so mostly in the context of productions of women and progress in Zimbabwe¹ but also with respect to feminist IR and whether it has brought us—and who is that?—progress. “Progress” is an
Feminism and/in International Relations: from:
Millennial Reflections on International Studies
Author(s) Zalewski Marysia
Abstract: In common with the other presenters on the millennial reflections feminist theory panel, I found the task at hand something of a challenge. At one level this should not be surprising; writing any academic paper usually is—and should be—a challenge. But there was something about the kinds of questions we were being asked to consider that clearly troubled our group. J. Ann Tickner, for example, suggested that the questions asked were not ones that “ feminists would ask when engaging in self-evaluation.”¹ Jan Jindy Pettman claimed that “it is a daunting task to respond to the challenges laid
Reflections on Quantitative International Politics from:
Millennial Reflections on International Studies
Author(s) Zinnes Dina A.
Abstract: Like other members of the millennial reflections panels, I received a set of questions to guide my comments. To a large extent, however, I found the questions hard to answer within the context of a panel on quantitative methods. I am not, for example, sure that there are “unresolved debates” in regard to quantitative methods; I don’t know what “theoretical insights” we have had regarding methodology; nor am I clear as to the meaning of “a fruitful synthesis of approaches” within this context. So while I will reflect on the uses and abuses of methodology in the general field of
Qualitative Methods in International Relations from:
Millennial Reflections on International Studies
Author(s) Levy Jack S.
Abstract: Three decades ago, Sartori complained about the number of “unconscious thinkers” in the field of comparative politics, and the same could be said of the study of international relations.¹ Most qualitative analyses were idiographic rather than nomothetic,² historically specific rather than theoretically driven, and too little concerned with the logic of inference and questions of generalizability. Scholars gave little attention to the problem of how to control for extraneous variables in situations in which the number of variables typically exceeded the number of cases, or to the question of whether there are alternative methods for validating causal inferences in a
Convergences Between International Security Studies and Peace Studies from:
Millennial Reflections on International Studies
Author(s) Kriesberg Louis
Abstract: International security studies and peace studies are not a single subfield of international relations. Analysts in security studies and those in peace studies have generally viewed themselves and been viewed by others as working in quite different domains. Some persons in each area have been critical or dismissive of the efforts of those in the other. Nevertheless, many persons across both areas actually share significant concerns and questions, such as how to avoid or to limit wars and other violent conflicts. Furthermore, the work being done in each of these domains is increasingly overlapping. To enhance the possibilities of beneficial
International Political Economy: from:
Millennial Reflections on International Studies
Author(s) Martin Lisa L.
Abstract: International political economy (IPE), perhaps in contrast to the field of international relations (IR) more broadly, is today characterized by growing consensus on theories, methods, analytical frameworks, and important questions. This is not
Conclusions: from:
Millennial Reflections on International Studies
Author(s) Brecher Michael
Abstract: The questions posed to each contributor at the outset of the Millennial Reflections Project were designed to elicit self-critical reflections on the state of international studies (IS) at the dawn of a new millennium. We asked more than forty distinguished scholars to evaluate the current status and future prospects of the discipline, to assess the extent to which we have acquired significant theoretical insights, to tell us where we stand on unresolved debates and why we have failed to resolve them, to evaluate the standards we should use when selecting and applying appropriate methodologies, and to address the broader question
Chapter 9 Neuroeconomics: from:
The Neuroscientific Turn
Author(s) Rothschild Casey
Abstract: Neuroeconomicsis a term that has received significant media exposure over the past decade (Bonanno et al. 2008). It has been hailed as a discipline that can answer a number of fundamental questions in the area of economics, while it offers up a new set of findings that can augment and potentially alter standard economic practice (Camerer, Loewenstein, and Prelec 2005). It is, along with its close cousin behavioral economics, one of the fastest growing subdisciplines in the field and even has its own listing in theJournal of Economic Literatureclassification system.¹
Chapter 10 Functional Brain Imaging: from:
The Neuroscientific Turn
Author(s) Fitzpatrick Susan M.
Abstract: Research questions of interest to neuroscientists share a natural overlap with those pursued by scholars studying philosophy, art, music, history, or literature. The common ground is a shared desire to understand the workings of the human mind. What initially attracts someone to study neuroscience, regardless of what aspects of nervous system function an individual career may become focused on (e.g., basic functions of the synapse), is the allure of contributing knowledge that deepens our understanding of our minds. Many neuroscientists want to know how it is that the activities of the cells of the nervous system, individually and collectively, contribute
Chapter 9 Neuroeconomics: from:
The Neuroscientific Turn
Author(s) Rothschild Casey
Abstract: Neuroeconomicsis a term that has received significant media exposure over the past decade (Bonanno et al. 2008). It has been hailed as a discipline that can answer a number of fundamental questions in the area of economics, while it offers up a new set of findings that can augment and potentially alter standard economic practice (Camerer, Loewenstein, and Prelec 2005). It is, along with its close cousin behavioral economics, one of the fastest growing subdisciplines in the field and even has its own listing in theJournal of Economic Literatureclassification system.¹
Chapter 10 Functional Brain Imaging: from:
The Neuroscientific Turn
Author(s) Fitzpatrick Susan M.
Abstract: Research questions of interest to neuroscientists share a natural overlap with those pursued by scholars studying philosophy, art, music, history, or literature. The common ground is a shared desire to understand the workings of the human mind. What initially attracts someone to study neuroscience, regardless of what aspects of nervous system function an individual career may become focused on (e.g., basic functions of the synapse), is the allure of contributing knowledge that deepens our understanding of our minds. Many neuroscientists want to know how it is that the activities of the cells of the nervous system, individually and collectively, contribute
Book Title: Democratic Peace-A Political Biography
Publisher: University of Michigan Press
Author(s): Ish-Shalom Piki
Abstract: Political theorist Piki Ish-Shalom sketches the origins and early academic development of the Democratic Peace Thesis. He then focuses on the ways in which various Democratic Peace Theories were used by Bill Clinton and George W. Bush both to shape and to justify U.S. foreign policy, particularly the U.S. stance on the Israeli-Palestinian situation and the War in Iraq. In the conclusion, Ish-Shalom boldly confronts the question of how much responsibility theoreticians must bear for the political uses-and misuses-of their ideas.
Link: http://www.jstor.org/stable/10.3998/mpub.5558805
7 THEORIZING AND RESPONSIBILITY from:
Democratic Peace
Abstract: Tumultuous are the lives of theories. Conceived in the serenity of academy, they may find themselves forced into the real world and subjected to the vicissitudes of politics. This migration of theories from academia to the real world is what raises the question of theoreticians’ responsibility. Are the theoreticians responsible for the real-world ramifications, political harms, and moral wrongs resulting from their theorizing, and what sort of responsibility do they bear? The political biography of the democratic peace thesis discussed earlier in the book will help us answer these questions.
2 Strategic Narratives: from:
Forging the World
Author(s) Roselle Laura
Abstract: We are on the cusp of being able to better understand questions in International Relations hitherto considered unanswerable due to methodological limitations of the discipline. Methodology is vital to the enterprise of studying strategic narrative because the right methods allow us to explain how strategic narratives are formed, projected, received, and interpreted. Only then can we build explanations of the roles narratives play in persuasion, influence, identity-formation, alliance-building, order-shaping, and other major concerns of IR. There is a sense today among those practicing international relations that the rapid transformation of global political communication has opened up new opportunities to manage
11 Understanding International Order and Power Transition: from:
Forging the World
Author(s) O’Loughlin Ben
Abstract: Understanding continuity and change in international order is a central question in the study of International Relations. IR theories conceptualize order in different ways. Each theory underpins a narrative about how an effective resolution to obstacles or tensions in the international system can be reached and stability secured. Neorealists conceive order as the result of power balances in the international system between dominant states (Waltz 1979). The English school conceives order being built on a “society of states” (Bull 2002; Linklater and Suganami 2006; Linklater 2007). Koivisto and Dunne (2010, 615) suggest that “for English School internationalists, the problem with
Book Title: Traces of the Past-Classics between History and Archaeology
Publisher: University of Michigan Press
Author(s): Bassi Karen
Abstract: What are we doing when we walk into an archaeological museum or onto an archaeological site? What do the objects and features we encounter in these unique places mean and, more specifically, how do they convey to us something about the beliefs and activities of formerly living humans? In short, how do visible remains and ruins in the present give meaning to the human past? Karen Bassi addresses these questions through detailed close readings of canonical works spanning the archaic to the classical periods of ancient Greek culture, showing how the past is constituted in descriptions of what narrators and characters see in their present context. She introduces the term protoarchaeological to refer to narratives that navigate the gap between linguistic representation and empirical observation-between words and things-in accessing and giving meaning to the past. Such narratives invite readers to view the past as a receding visual field and, in the process, to cross the disciplinary boundaries that divide literature, history, and archaeology.Aimed at classicists, literary scholars, ancient historians, cultural historians, and archaeological theorists, the book combines three areas of research: time as a feature of narrative structure in literary theory; the concept of "the past itself" in the philosophy of history; and the ontological status of material objects in archaeological theory. Each of five central chapters explores how specific protoarchaeological narratives-from the fate of Zeus' stone in Hesiod's Theogony to the contest between words and objects in Aristophanes' Frogs-both expose and attempt to bridge this gap. Throughout, the book serves as a response to Herodotus' task in writing the Histories, namely, to ensure that "the past deeds of men do not fade with time."
Link: http://www.jstor.org/stable/10.3998/mpub.8785930
Introduction: from:
Traces of the Past
Abstract: What are we doing when we walk into an archaeological museum or onto an archaeological site? For what or at what are we looking? What do the objects and features we encounter in these unique spaces mean? More specifically, how do they convey to us something about the beliefs and activities of formerly living humans? The answers to these questions may seem all too obvious; they also depend on what “we” I am talking about. Professional archaeologists or art historians, for example, have very specific ways of looking at and talking about their objects of study. But the particulars of
CHAPTER 1 The Landscape of the Past in Hesiod’s Theogony from:
Traces of the Past
Abstract: As succinctly expressed in its opening line, “Let us begin to sing” ἀρχώμεθ᾿ ἀείδειν, 1)), Hesiod’s
Theogonyis about the beginning of time as the motivation for the beginning of poetic production.² The question before us is how the visible or material world is part of the poem’s temporal environment. In general, scholarly attention paid to material or visible objects in archaic poetry has taken two routes. On the one hand, they are the source of aesthetic effects in ecphrastic passages, with the Shield of Achilles in the Iliad taking pride of place.³ On the other hand, they are marshaled
Introduction from:
Archives, Documentation, and Institutions of Social Memory
Abstract: The diverse essays included in this section take up complicated questions about the role of archives in conditioning social memory and creating certain kinds of cultural understandings. The complex relationship between social memories and elements of social culture is itself a growing area of concern in the fields of history, literature, anthropology, and social psychology. Not surprisingly, the relationship between archives and social memory provoked lively discussion among scholars in all of these fields at our interdisciplinary seminar. At its core, the question involves a set of issues that bear directly on understandings of what is a record, what is
The Provincial Archive as a Place of Memory: from:
Archives, Documentation, and Institutions of Social Memory
Author(s) Scott Rebecca J.
Abstract: Few questions of historical interpretation are more passionately debated than those that have become intertwined with a national narrative and with the definition of how a country came to be what it is imagined to be. For the island nation of Cuba, political independence was forged in a lengthy series of wars against Spanish colonial rule, ending in a direct encounter with U.S. expansionism. Those wars began in 1868 and concluded in 1898 with the departure of Spanish troops, followed by a military occupation of the island by U.S. forces. In 1902 the first Cuban republic emerged, but it was
Social History, Public Sphere, and National Narratives: from:
Archives, Documentation, and Institutions of Social Memory
Author(s) Burguera Mónica
Abstract: During the past twenty years, the approaches and perspectives associated with both poststructuralism and feminism have prompted historians to question the centrality of some of social history’s most basic assumptions, opening the door to what Patrick Joyce has called a “self-reflexive and historicized understanding” of social history and its epistemological legacy.¹ In particular, many scholars now agree that race, gender, class, and national identities do not, as was previously thought, derive exclusively from a network of social referents external to language but rather arise from a system of representations in which language and its referents undergo a continual process of
Archives and Historical Writing: from:
Archives, Documentation, and Institutions of Social Memory
Author(s) Galili Ziva
Abstract: The agenda for the seminar on Archives, Documentation, and the Institutions of Social Memory, much like the questions being asked nowadays in so many academic discussions, reminds us of the uncertain place of archival records in historical writing and in social memory. We are asked to face the notion that the preservation and accessibility of such records are contingent on a wide array of political, cultural, and technological factors and that these factors as well as the ideological stance inherent in both historical writing and the practice of social memory affect every aspect of our usage of archival documentation. All
Book Title: Microdramas-Crucibles for Theater and Time
Publisher: University of Michigan Press
Author(s): Muse John H.
Abstract: In
Microdramas, John H. Muse argues that plays shorter than twenty minutes deserve sustained attention, and that brevity should be considered a distinct mode of theatrical practice. Focusing on artists for whom brevity became both a structural principle and a tool to investigate theater itself (August Strindberg, Maurice Maeterlinck, F. T. Marinetti, Samuel Beckett, Suzan-Lori Parks, and Caryl Churchill), the book explores four episodes in the history of very short theater, all characterized by the self-conscious embrace of brevity. The story moves from the birth of the modernist microdrama in French little theaters in the 1880s, to the explicit worship of speed in Italian Futurist synthetic theater, to Samuel Beckett's often-misunderstood short plays, and finally to a range of contemporary playwrights whose long compilations of shorts offer a new take on momentary theater.Subjecting short plays to extended scrutiny upends assumptions about brief or minimal art, and about theatrical experience. The book shows that short performances often demand greater attention from audiences than plays that unfold more predictably. Microdramas put pressure on preconceptions about which aspects of theater might be fundamental and about what might qualify as an event. In the process, they suggest answers to crucial questions about time, spectatorship, and significance.
Link: http://www.jstor.org/stable/10.3998/mpub.9380984
Book Title: American Night-The Literary Left in the Era of the Cold War
Publisher: The University of North Carolina Press
Author(s): WALD ALAN M.
Abstract: American Night, the final volume of an unprecedented trilogy, brings Alan Wald's multigenerational history of Communist writers to a poignant climax. Using new research to explore the intimate lives of novelists, poets, and critics during the Cold War, Wald reveals a radical community longing for the rebirth of the social vision of the 1930s and struggling with a loss of moral certainty as the Communist worldview was being called into question. The resulting literature, Wald shows, is a haunting record of fracture and struggle linked by common structures of feeling, ones more suggestive of the "negative dialectics" of Theodor Adorno than the traditional social realism of the Left.Establishing new points of contact among Kenneth Fearing, Ann Petry, Alexander Saxton, Richard Wright, Jo Sinclair, Thomas McGrath, and Carlos Bulosan, Wald argues that these writers were in dialogue with psychoanalysis, existentialism, and postwar modernism, often generating moods of piercing emotional acuity and cosmic dissent. He also recounts the contributions of lesser known cultural workers, with a unique accent on gays and lesbians, secular Jews, and people of color. The vexing ambiguities of an era Wald labels "late antifascism" serve to frame an impressive collective biography.
Link: http://www.jstor.org/stable/10.5149/9780807837344_wald
Book Title: Sufi Narratives of Intimacy-Ibn 'Arabī, Gender, and Sexuality
Publisher: The University of North Carolina Press
Author(s): Shaikh Saʿdiyya
Abstract: Thirteenth-century Sufi poet, mystic, and legal scholar Muhyi al-Din ibn al-'Arabi gave deep and sustained attention to gender as integral to questions of human existence and moral personhood. Reading his works through a critical feminist lens, Sa'diyya Shaikh opens fertile spaces in which new and creative encounters with gender justice in Islam can take place. Grounding her work in Islamic epistemology, Shaikh attends to the ways in which Sufi metaphysics and theology might allow for fundamental shifts in Islamic gender ethics and legal formulations, addressing wide-ranging contemporary challenges including questions of women's rights in marriage and divorce, the politics of veiling, and women's leadership of ritual prayer.Shaikh deftly deconstructs traditional binaries between the spiritual and the political, private conceptions of spiritual development and public notions of social justice, and the realms of inner refinement and those of communal virtue. Drawing on the treasured works of Sufism, Shaikh raises a number of critical questions about the nature of selfhood, subjectivity, spirituality, and society to contribute richly to the prospects of Islamic feminism as well as feminist ethics more broadly.
Link: http://www.jstor.org/stable/10.5149/9780807869864_shaikh
Chapter Seven Ibn ʿArabī’s and Islamic Feminism from:
Sufi Narratives of Intimacy
Abstract: In this final chapter, I outline how my approach to gender in Ibn ʿArabī’s work differs from other contemporary interpretations of his work. In the process, I highlight and reiterate how his central teachings offer unique ways to engage the process and goals of Islamic feminism. I conclude with some reflections on how Sufism in general and Ibn ʿArabī’s teachings in particular shift the foundations of the debates in relation to both Islamic and secular feminism, offering enriching ways to engage questions of gender.
Book Title: Understanding Health Inequalities and Justice-New Conversations across the Disciplines
Publisher: The University of North Carolina Press
Author(s): Walker Rebecca L.
Abstract: The need for informed analyses of health policy is now greater than ever. The twelve essays in this volume show that public debates routinely bypass complex ethical, sociocultural, historical, and political questions about how we should address ideals of justice and equality in health care. Integrating perspectives from the humanities, social sciences, medicine, and public health, this volume illuminates the relationships between justice and health inequalities to enrich debates.
Understanding Health Inequalities and Justiceexplores three questions: How do scholars approach relations between health inequalities and ideals of justice? When do justice considerations inform solutions to health inequalities, and how do specific health inequalities affect perceptions of injustice? And how can diverse scholarly approaches contribute to better health policy? From addressing patient agency in an inequitable health care environment to examining how scholars of social justice and health care amass evidence, this volume promotes a richer understanding of health and justice and how to achieve both.The contributors are Judith C. Barker, Paula Braveman, Paul Brodwin, Jami Suki Chang, Debra DeBruin, Leslie A. Dubbin, Sarah Horton, Carla C. Keirns, J. Paul Kelleher, Nicholas B. King, Eva Feder Kittay, Joan Liaschenko, Anne Drapkin Lyerly, Mary Faith Marshall, Carolyn Moxley Rouse, Jennifer Prah Ruger, and Janet K. Shim.
Link: http://www.jstor.org/stable/10.5149/9781469630366_buchbinder
6 Chasing Virtue, Enforcing Virtue: from:
Understanding Health Inequalities and Justice
Author(s) Marshall Mary Faith
Abstract: Conceptions of risk raise issues of profound moral significance. Since the notion of risk always involves concern with possible harm (of whatever variety—not all harms are physical) or compromise of a person’s or group’s good, bioethicists tend to think about questions of risk as matters of beneficence. However, we will argue that beneficence does not exhaust the moral significance of risk—that conceptions of risk also raise issues of social justice. In itself, this is a noteworthy deviation from typical understandings of the application of the canonical principles of bioethics. Our analysis thus dovetails with that provided by Eva
7 Justice, Respect, and Recognition in Mental Health Services: from:
Understanding Health Inequalities and Justice
Author(s) Brodwin Paul
Abstract: Posing questions about justice and inequality in the realm of mental health services opens up two very different lines of analysis. A long tradition of social epidemiology demonstrates the disproportionate burden of mental illness associated with poverty, migration, and membership in stigmatized ethnic and racial groups (Ngui et al. 2013; Kessler et al. 2012; Martins et al. 2012).¹ This approach begins with objective epidemiological data and then launches a normative argument about the psychiatric sequelae of social injustice. The inequalities documented in this literature arise from large-scale social arrangements, including class hierarchy, global imbalances of resources and opportunities, and symbolic
MY EXPERIENCE AS A WRITER from:
“The Useless Mouths” and Other Literary Writings
Author(s) MANN J. DEBBIE
Abstract: Jean-Paul Sartre spoke to you about literature in general. He told you what all writers have in common; for them it is a question of communicating “the lived sense of being-in-the-world” by giving as a product an object which is a singular universal: their oeuvre.¹
8. Was bleibt? from:
New German Dance Studies
Author(s) KANT MARION
Abstract: Was bleibt?What remains of the culture and the arts of a country that has disappeared from the maps? I take the title of the novella by Christa Wolf, one of the most famous East German novelists, to ask this question. Written in 1979, but rewritten for publication ten years later, after the fall of the Berlin Wall, it became a metaphor for the fate of intellectuals in East Germany and their country’s historical legacy. In the book Wolf reflected on her own life, the life of a writer, pursued by the infamous Stasi, the East German secret service. In
14. Lecture Performance as Contemporary Dance from:
New German Dance Studies
Author(s) BLEEKER MAAIKE
Abstract: “This must be one of these projects where science meets the arts,” observes Bill Aitchison in Ivana Müller’s
How Heavy Are My Thoughts(2004).¹ This performance reports on Müller’s attempts to find an answer to the question: “If my thoughts are heavier than usual, is my head heavier than usual too?” We see Müller (on video) talking to a scientist, a psychologist, a psychiatrist, and a philosopher, and we witness documentation of a series of specially designed experiments. Following Descartes, Müller sets out to doubt everything; yet instead of solid knowledge, her quest only brings more questions that lead to
Book Title: Eight Women Philosophers-Theory, Politics, and Feminism
Publisher: University of Illinois Press
Author(s): Duran Jane
Abstract: Spanning over nine hundred years, Eight Women Philosophers is the first singly-authored work to trace the themes of standard philosophical theorizing and feminist thought across women philosophers in the Western tradition. Jane Duran has crafted a comprehensive overview of eight women philosophers--Hildegard of Bingen, Anne Conway, Mary Astell, Mary Wollstonecraft, Harriet Taylor Mill, Edith Stein, Simone Weil, and Simone de Beauvoir--that underscores the profound and continuing significance of these thinkers for contemporary scholars. _x000B_Duran devotes one chapter to each philosopher and provides a sustained critical analysis of her work, utilizing aspects of Continental theory, poststructuralist theory, and literary theory. She situates each philosopher within her respective era and in relation to her intellectual contemporaries, and specifically addresses the contributions each has made to major areas such as metaphysics/epistemology, theory of value, and feminist theory. She affirms the viability and importance of recovering these women's overlooked work and provides a powerful answer to the question of why the rubric "women philosophers" remains so valuable.
Link: http://www.jstor.org/stable/10.5406/j.ctt1xcn4h
Popular Culture from:
Key Concepts in Critical Cultural Studies
Author(s) JENSEN JOLI
Abstract: The questions we ask determine the answers we get. That simple truth is one of the many things I learned from Jim Carey during my years at the Institute of Communications Research (1977–84), when I took every course offered on popular culture. Those courses introduced me to C. Wright Mills, Dwight Macdonald, Lewis Mumford, Hannah Arendt, and Edward Shils. These writers, as well as other participants in the mass culture debates, puzzled over some version of the question that mattered most to me: how are the mass media shaping American life? For those social critics, and for Carey, questions
Professionalism from:
Key Concepts in Critical Cultural Studies
Author(s) ALLAN STUART
Abstract: More than a question of semantics, the nature of the proper identity to be affirmed by journalists continues to be contested. Indeed, nowhere else have the tacit assumptions informing a collective sense of identity been more openly challenged than in the emergence
The Public from:
Key Concepts in Critical Cultural Studies
Author(s) FORTNER ROBERT
Abstract: What is the public and what is its ordained or practical role in a free society? A variety of answers have been suggested for this question. On the ordination side, what did the framers of the U. S. Constitution have in mind when they guaranteed—in the appended Bill of Rights—freedom of press, assembly, petition, religion, and speech? On the practical side, what is meant by the public itself—and how one can know the mind of this public if its “opinion” is to be known on matters of “public policy” in a “republic”?
8 Identity from:
Eight Words for the Study of Expressive Culture
Author(s) ABRAHAMS ROGER D.
Abstract: Identity has become the encompassing term for cultural, social, and spiritual wholeness. It also emerges in discussions of territorial integrity, often as a rhetorical ploy in struggles for establishing and maintaining domain. As such, it references many of the most central fictions of our time. Such fictions invite questions, not of their truth value but of their usefulness. Identity invokes a conception of individual and social life that has become ubiquitous but that causes more confusion and confrontation than it designates meaningful social states of being.
8 Identity from:
Eight Words for the Study of Expressive Culture
Author(s) ABRAHAMS ROGER D.
Abstract: Identity has become the encompassing term for cultural, social, and spiritual wholeness. It also emerges in discussions of territorial integrity, often as a rhetorical ploy in struggles for establishing and maintaining domain. As such, it references many of the most central fictions of our time. Such fictions invite questions, not of their truth value but of their usefulness. Identity invokes a conception of individual and social life that has become ubiquitous but that causes more confusion and confrontation than it designates meaningful social states of being.
Book Title: Doing Emotions History- Publisher: University of Illinois Press
Author(s): STEARNS PETER N.
Abstract: How do emotions change over time? When is hate honorable? What happens when love is translated into different languages? Such questions are now being addressed by historians who trace how emotions have been expressed and understood in different cultures throughout history. Doing Emotions History explores the history of feelings such as love, joy, grief, nostalgia as well as a wide range of others, bringing together the latest and most innovative scholarship on the history of the emotions. Spanning the globe from Asia and Europe to North America, the book provides a crucial overview of this emerging discipline. An international group of scholars reviews the field's current status and variations, addresses many of its central debates, provides models and methods, and proposes an array of possibilities for future research. Emphasizing the field's intersections with anthropology, psychology, sociology, neuroscience, data-mining, and popular culture, this groundbreaking volume demonstrates the affecting potential of doing emotions history.
Link: http://www.jstor.org/stable/10.5406/j.ctt3fh5m1
INTRODUCTION from:
Doing Emotions History
Author(s) STEARNS PETER N.
Abstract: Why did early modern Europeans believe the world to be a vale of tears? In contrast, how and when did Americans come to be so cheerful? Why did homicidal husbands in the eighteenth century kill their wives out of anger, while husbands in the nineteenth were more likely to claim they murdered out of jealousy? How did Americans learn to manage their anger to increase productivity and profits?¹ These questions, and others like them, are topics that historians of the emotions have been raising for the last several decades. While concerned with the most personal of subjects—human feelings—their
CHAPTER 1 MODERN PATTERNS IN EMOTIONS HISTORY from:
Doing Emotions History
Author(s) STEARNS PETER N.
Abstract: After thirty to forty years of serious, informative work on emotions history, scholars have not clearly answered what would seem a vital and timely question: do emotions and emotional standards change when a society moves toward modernity? This essay seeks to explore the current status of the issue, to indicate promising lines for renewed attention, and to urge greater priority for analysis and discussion.
CHAPTER 9 MEDIA, MESSAGES, AND EMOTIONS from:
Doing Emotions History
Author(s) MALIN BRENTON J.
Abstract: Communication media inevitably raise questions about emotion. In Plato’s
Phaedrus, Socrates worries about the emotional effects of writing—the new medium of his time. Talking with Phaedrus, a young man who brings a written speech to him, Socrates expresses concern for the “frenzied enthusiasm” he believes it is likely to produce in those who read it. Among the faults that Socrates finds with writing is that it “doesn’t know how to address the right people, and not to address the wrong.”¹ Because a written script, unlike a live speech, does not require a person to deliver it, it cannot make
10 Congratulations! You Have Killed Osama bin Laden!! from:
Covering Bin Laden
Author(s) FERRARI SIMON
Abstract: One of the easiest, and most common, ways to begin an academic essay on videogames is to start with an experiential point of view into a gameworld that the reading audience presumably knows little about beforehand. The language is often overwrought, it addresses the reader as if he or she were an interactor, and it exaggerates or omits many details about the game in question. Perhaps we do this because the medium still seems so new and strange to much of the academic community. Maybe it is a holdover from the era when writing about “computer games” could only mean
CHAPTER ONE PARANOID PROJECTION AND THE PHANTOM SUBJECT OF REASON from:
Scenes of Projection
Abstract: “Was the magic lantern ever magical?”¹ This is and is not a trick question. As a barbed trick, the question, whether answered in the negative or the affirmative, catches us in the tense terms of its mobilization of the “ever.” “Ever,” that is, “at any (other) time,” presupposes a present in which the “magic” of the philosophical instrument for the demonstration of and training in how vision is supposed to function has been dispelled along with the specter of the spectator’s troubling incarnation. As a “was it ever or was it at any time?” question, the magic of the magic
Introduction from:
Cannibal Metaphysics
Author(s) Skafish Peter
Abstract: Can anthropology be philosophy? Can it not just contribute to but do, and even aid in reinventing philosophy, in the sense of constructive, speculative metaphysics? And what, in that event, would philosophy be, since most of its best instances begin, end with, and never abandon Western categories? Such questions might be lamely disciplinary were it not for the symmetrically unimaginative, joint response they still receive. For the philosophers, things are often quite simple: anthropology is a source of empirical specifications or exemplifications of matters conceived more universally by themselves, but only rarely does it accede to such a broad level
Chapter Thirteen Becomings of Structuralism from:
Cannibal Metaphysics
Abstract: This book’s question has often been the status of structuralism, and for good reason. Lévi-Strauss’ structuralism ought to be understood as a structural transformation of Amerindian thought—the result of an inflection sustained by the latter inasmuch as it was amenable to being filtered through problems and concepts characteristic of Occidental
logopoiesis(the same and the other, the continuous and the discrete, the sensible and the intelligible, nature and culture…), according to a movement of controlled equivocation and unstable equilibrium incessantly fertilized by corrupting translations. I will thus reprise my thesis from the first chapter concerning the intrinsically translational condition
Book Title: Becoming Past-History in Contemporary Art
Publisher: University of Minnesota Press
Author(s): Blocker Jane
Abstract: Is there such a thing as contemporary art history? The contemporary, after all-as much as we may want to consider it otherwise-is being made history as it happens. By what means do we examine this moving target? These questions lie at the center of Jane Blocker's
Becoming Past. The important point is not whether there is-or should be-contemporary art history, Blocker argues, but how.
Link: http://www.jstor.org/stable/10.5749/j.ctt18s3115
INTRODUCTION. from:
Life, Emergent
Abstract: The query, what is life? is an arrogant one. With due restraint, this book does pose such a query, but with the following intent: how can the question of damaged life, in all its incessant living and dying, be posed as a query of the social? The possibility of answers is sought in archaeologies of the contemporary, in an assembly of locations of mass violence where such articulations could be found and which calls them
afterlife—“afterlife” as a metaphor or a metonym that suggests life after damage.
Book Title: Film as Philosophy- Publisher: University of Minnesota Press
Author(s): Herzogenrath Bernd
Abstract: Film and philosophy have much in common, and books have been written on film and philosophy. But can films be, or do, philosophy? Can they "think"?
Film as Philosophyis the first book to explore this fascinating question historically, thematically, and methodically.
Link: http://www.jstor.org/stable/10.5749/j.ctt1mmft20
3 Different, Even Wholly Irrational Arguments: from:
Film as Philosophy
Author(s) Martin Adrian
Abstract: In a recent roundtable discussion organized and published by the highbrow American art magazine
Octoberon the topic of a current return to the archives of classical film theory, the scholar Anton Kaes asks a good, provocative question:
5 From Lyrosophy to Antiphilosophy: from:
Film as Philosophy
Author(s) Wall-Romana Christophe
Abstract: Jean Epstein (Warsaw 1897 to Paris 1953) was a cinephile, poet, writer, filmmaker, and philosopher of the cinema. Not only was he among the few in the silent era to consider cinema as an object for thought—a daring position in those days—but he espoused the more radical view that it altered experience, thinking and philosophy, generating an original, nonhuman mode of thinking about the universe: an antiphilosophy. It is fair to say the questions of whether and how radically cinema might change our thought were first posed in earnest and depth by Epstein.
9 Hurray for Hollywood: from:
Film as Philosophy
Author(s) Bronfen Elisabeth
Abstract: In his essay “The Thought of Movies,” seeking to explain how he, as a philosopher, came to start thinking about Hollywood films, Stanley Cavell turns the question around to ask instead: “How is it that someone whose education was as formed by going to the movies as by reading books, gets to thinking about philosophy professionally?”¹ Taking his own autobiography as point of departure, he explains that for his father, an uneducated immigrant from eastern Europe, and his mother, who was a prominent pianist in Atlanta, the movies they went to weekly with their son were the most reliable source
12 Rancière’s Film Theory as Deviation from:
Film as Philosophy
Author(s) Conley Tom
Abstract: If it existed in French, the word that follows might be called a portmanteau fashioned from
cartographyanddeviation:écartographies. The neologism would designate a mix of theory and interpretive practice that could be described as a mapping of errant reflection. Steeped in Hegel and Marx and trained in dialectics, Jacques Rancière studies phenomena that an egalitarian ethic compels him to call into question or for which, in the interest of the ethics of investigation, he would wish that a critical distance or even dissentient position be taken. Disagreement, what he callsdissensus, prods the drive for equality: Where he
13 Movie-Made Philosophy from:
Film as Philosophy
Author(s) Carroll Noël
Abstract: Currently, the philosophy of the moving image is flourishing. It has already spawned a number of subfields. First, there is what might be thought of as “the philosophy
ofthe moving image proper”—the domain of inquiry where the classic questions of philosophy, including those of ontology, epistemology, and ethics, are applied to the case of the moving image. Philosophersofthe moving image proper, for example, ask, What is the moving image? Can documentary motion pictures be objective? and Can evil films, likeThe Triumph of the Will, nevertheless, at the same time, be aesthetically excellent?
Book Title: Film as Philosophy- Publisher: University of Minnesota Press
Author(s): Herzogenrath Bernd
Abstract: Film and philosophy have much in common, and books have been written on film and philosophy. But can films be, or do, philosophy? Can they "think"?
Film as Philosophyis the first book to explore this fascinating question historically, thematically, and methodically.
Link: http://www.jstor.org/stable/10.5749/j.ctt1mmft20
3 Different, Even Wholly Irrational Arguments: from:
Film as Philosophy
Author(s) Martin Adrian
Abstract: In a recent roundtable discussion organized and published by the highbrow American art magazine
Octoberon the topic of a current return to the archives of classical film theory, the scholar Anton Kaes asks a good, provocative question:
5 From Lyrosophy to Antiphilosophy: from:
Film as Philosophy
Author(s) Wall-Romana Christophe
Abstract: Jean Epstein (Warsaw 1897 to Paris 1953) was a cinephile, poet, writer, filmmaker, and philosopher of the cinema. Not only was he among the few in the silent era to consider cinema as an object for thought—a daring position in those days—but he espoused the more radical view that it altered experience, thinking and philosophy, generating an original, nonhuman mode of thinking about the universe: an antiphilosophy. It is fair to say the questions of whether and how radically cinema might change our thought were first posed in earnest and depth by Epstein.
9 Hurray for Hollywood: from:
Film as Philosophy
Author(s) Bronfen Elisabeth
Abstract: In his essay “The Thought of Movies,” seeking to explain how he, as a philosopher, came to start thinking about Hollywood films, Stanley Cavell turns the question around to ask instead: “How is it that someone whose education was as formed by going to the movies as by reading books, gets to thinking about philosophy professionally?”¹ Taking his own autobiography as point of departure, he explains that for his father, an uneducated immigrant from eastern Europe, and his mother, who was a prominent pianist in Atlanta, the movies they went to weekly with their son were the most reliable source
12 Rancière’s Film Theory as Deviation from:
Film as Philosophy
Author(s) Conley Tom
Abstract: If it existed in French, the word that follows might be called a portmanteau fashioned from
cartographyanddeviation:écartographies. The neologism would designate a mix of theory and interpretive practice that could be described as a mapping of errant reflection. Steeped in Hegel and Marx and trained in dialectics, Jacques Rancière studies phenomena that an egalitarian ethic compels him to call into question or for which, in the interest of the ethics of investigation, he would wish that a critical distance or even dissentient position be taken. Disagreement, what he callsdissensus, prods the drive for equality: Where he
13 Movie-Made Philosophy from:
Film as Philosophy
Author(s) Carroll Noël
Abstract: Currently, the philosophy of the moving image is flourishing. It has already spawned a number of subfields. First, there is what might be thought of as “the philosophy
ofthe moving image proper”—the domain of inquiry where the classic questions of philosophy, including those of ontology, epistemology, and ethics, are applied to the case of the moving image. Philosophersofthe moving image proper, for example, ask, What is the moving image? Can documentary motion pictures be objective? and Can evil films, likeThe Triumph of the Will, nevertheless, at the same time, be aesthetically excellent?
Introduction from:
Making Things and Drawing Boundaries
Author(s) SAYERS JENTERY
Abstract: Well, I don’t know all the circuitry, but I can do first aid,” said artist Laurie Anderson in October 1981. She was responding to Rob La Frenais, who asked her a few questions about hardware (in La Frenais 140). By 1981, Anderson had worked extensively with technologies as art forms. In 1977, she built a tape bow violin with Bob Bielecki. Substituting magnetic tape for horsehair and a tape head for a bridge, she bowed audio, distorting it by playing canned sounds forward and backward across a range of speeds (Collins 50). Her approach transformed a recording and playback technology
Chapter 7 Making the RA Matter: from:
Making Things and Drawing Boundaries
Author(s) TAKEDA JOSEPH
Abstract: For many years at
The Map of Early Modern London(MoEML, a Canada-based literary mapping project), our project mantra has been “we are the makers of manners.” It began in a teachable moment, when a research assistant (RA) questioned our non-compliance with MLA citation guidelines. Jenstad spontaneously quoted “We are the makers of manners” from the final scene of Shakespeare’sHenry V, where Henry tells his manners-conscious bride-to-be that they are not to be “confined within … a country’s fashion.”¹ In other words, Henry and Katherine, by breaking the old rules,makethe new fashions of the country; others will
Chapter 8 Reproducing the Academy: from:
Making Things and Drawing Boundaries
Author(s) SHIRAZI ROXANNE
Abstract: One of the central questions that arise whenever we talk about digital humanities (DH) and librarianship is the question of service in academic libraries. Do libraries support DH scholarship, or are they producers of it? Is DH just another suite of services to be offered by the library? Recent contributions from Trevor Muñoz,¹ Bethany Nowviskie,² Miriam Posner,³ Dot Porter,⁴ and Barbara Rockenbach,⁵ among others, have examined the role that libraries play in supporting or partnering with digital humanists. Much of this discussion assumes a great deal of overlap between libraries and the digital humanities, a connection that scholars such as
Chapter 35 Making the Model: from:
Making Things and Drawing Boundaries
Author(s) SNYDER LISA M.
Abstract: The workflow for traditional humanistic scholarship might be loosely described as follows: (1) identify a research question, (2) gather and critically analyze the materials (primary and secondary) that inform said question, and (3) write an interpretive analysis using selected elements from your materials to support and communicate an argument.¹ In evaluating the resulting scholarship, reviewers are asked to gauge the work and its potential impact on their field. Is the research question important? Did the author use the appropriate source materials (in terms of both quantity and quality)? Were the source materials harnessed to make a convincing argument? Did the
Chapter 36 Beyond Making from:
Making Things and Drawing Boundaries
Author(s) CHACHRA DEBBIE
Abstract: Every once in a while, I am asked to describe what I “make.” The question was part of an application for a technology conference a few years ago; when I saw it, I closed the browser tab, and I only applied later (and eventually attended) because of the enthusiastic encouragement of friends. I am always uncomfortable identifying myself as a maker. I am uncomfortable with any culture that encourages taking on an entire identity rather than expressing a facet of my own identity (“maker” rather than “someone who makes things”). This is not to say that I am opposed to
Chapter 37 Making It Matter from:
Making Things and Drawing Boundaries
Author(s) LINDBLAD J. K. PURDOM
Abstract: In the 2014 documentary
Tales of the GrimSleeper, Nick Broomfield investigates how Lonnie Franklin Jr. killed between ten and 180 working-class black women across three decades without being apprehended. The exact number of murders is unknown partly because some Los Angeles police officers used the code NHI, or “No Humans Involved,” when reporting on the crimes. Of course humans were involved, but the officers decided not to count murdered black women as humans. Following Saidiya Hartman (1997), such instances of institutional racism and oppression prompt “us to question whether the rights of man and citizen are realizable or whether
Chapter 38 Ethics in the Making from:
Making Things and Drawing Boundaries
Author(s) CAMPBELL TRISHA N.
Abstract: In her 2012 polemic, “This Digital Humanities Which Is Not One,” Jamie “Skye” Bianco challenges a trend toward unreflective tool building in digital humanities, with its emphasis on the aggregation, mining, and visualization of texts-as-data-for-data’s-sake. Urging us to consider the question, “What do we do with the data?” (Bianco 99), she proposes a theoretically informed alternative of “creative critique,” which uses digital media and methods to not only break down, interpret, and reconstitute texts-as-data, but also invent new texts and new sensory experiences of textual remains or ruins (102). Importantly, this move toward performative, affective, and generative modes of digital
Tend from:
Veer Ecology
Author(s) HARRIS ANNE F.
Abstract: T
endhas a veering volatility. It bends around will and instinct, shaped by both, settling into neither:tendcreates an oscillating ontological middle ground. That’s where I seek to be with you for this essay. Three animal tales and their images will keep us there; stories from medieval, early modern, and contemporary worlds that have been captured in miracle story, woodcut print, and documentary film because the animals involved behaved beyond instinct, which made the humans question their own wills. We will be in complex company across time and scale: the Cistercian recorder of miracles, Caesarius of Heisterbach, and the
3 CULTURAL EVOLUTION from:
Bioaesthetics
Abstract: In the summer of 1975, Harvard University Press published Edward O. Wilson’s
Sociobiology: The New Synthesis.¹ The book, and its author, became notorious soon thereafter, andSociobiologyremained a subject of intense academic and public debate for years to come. There were various reasons for this notoriety, some related to the scientific and disciplinary questions raised bySociobiology, others having to do with political and moral concerns about its potential influence on social politics in the United States.² We already encountered a similar mix of academic and political arguments during the Althusser–Monod debate discussed in the previous chapter. The
4 EVOLUTIONARY AESTHETICS from:
Bioaesthetics
Abstract: Adorno’s opening statement in
Aesthetic Theorystill rings true today, almost a half century after its posthumous publication in 1970. It remains a commonplace not only within art history, but across the humanities in general, that traditional efforts to answer the age-old question “What is art?” are a waste of time at best and an ideological power play at worst. The problem is that a definitive theory of art amounts to a contradiction in terms. Art, the philosopher Morris Weitz said, is “an open concept,” and there will always be cases “that would call for some sort ofdecisionon
5 NEUROAESTHETICS from:
Bioaesthetics
Abstract: On November 11, 2007, the
New York Timesran a full-page article in its Op-Ed section titled “This Is Your Brain on Politics.”¹ Cowritten by three neuroscientists, one public policy analyst, and three neuromarketing experts, the article summarized the test results of using fMRIs on twenty undecided voters who had to answer questions about their preferences for the upcoming 2008 presidential election. The results were hardly revolutionary: “Voters sense both peril and promise in party brands” was one of the findings in bold print. “Emotions about Hillary Clinton are mixed,” “The gender gap may be closing,” and “Mitt Romney shows
Book Title: Commemorating and Forgetting-Challenges for the New South Africa
Publisher: University of Minnesota Press
Author(s): MURRAY MARTIN J.
Abstract: How is the historical past made to appear in the present? In addressing these questions, Murray reveals how collective memory is stored and disseminated in architecture, statuary, monuments and memorials, literature, and art-"landscapes of remembrance" that selectively recall and even fabricate history in the service of nation-building. He examines such vehicles of memory in postapartheid South Africa and parses the stories they tell-stories by turn sanitized, distorted, embellished, and compressed. In this analysis,
Commemorating and Forgettingmarks a critical move toward recognizing how the legacies and impositions of white minority rule, far from being truly past, remain embedded in, intertwined with, and imprinted on the new nation's here and now.
Link: http://www.jstor.org/stable/10.5749/j.ctt32bck0
1 Being-toward-Death and from:
The Thought of Death and the Memory of War
Author(s) Heidegger Martin
Abstract: With these two phrases, as is often the case in his writings on Heidegger, Derrida opens up a perspective that is at the same time a breach. It has been said over and over again that the existential analytic recoils from thinking about the political, that it treats the political as an ancillary and derivative question. But Derrida’s two remarks suggest something else. They invite us to ask more specifically if this wavering before the political might not be what is playing itself out in the sections
Being and Time (46–53) devoted to the existential analytic of Being-toward-death. That
4 Unrelenting War from:
The Thought of Death and the Memory of War
Author(s) Patočka Jan
Abstract: What should we remember of the wars of the twentieth century? How can the memory of the millions upon millions of lives sacrificed on all fronts, of the countless victims of organized famine, forced labor, deportation, and the extermination camps be inscribed in our thought? And what form should that memory assume? What is thought’s responsibility in opening itself to that memory? In all probability no great philosophy of the second half of the twentieth century has evaded these questions, no matter how implicitly or allusively they may have been treated. Such questions could not fail to have an impact
1 Being-toward-Death and from:
The Thought of Death and the Memory of War
Author(s) Heidegger Martin
Abstract: With these two phrases, as is often the case in his writings on Heidegger, Derrida opens up a perspective that is at the same time a breach. It has been said over and over again that the existential analytic recoils from thinking about the political, that it treats the political as an ancillary and derivative question. But Derrida’s two remarks suggest something else. They invite us to ask more specifically if this wavering before the political might not be what is playing itself out in the sections
Being and Time (46–53) devoted to the existential analytic of Being-toward-death. That
4 Unrelenting War from:
The Thought of Death and the Memory of War
Author(s) Patočka Jan
Abstract: What should we remember of the wars of the twentieth century? How can the memory of the millions upon millions of lives sacrificed on all fronts, of the countless victims of organized famine, forced labor, deportation, and the extermination camps be inscribed in our thought? And what form should that memory assume? What is thought’s responsibility in opening itself to that memory? In all probability no great philosophy of the second half of the twentieth century has evaded these questions, no matter how implicitly or allusively they may have been treated. Such questions could not fail to have an impact
All Change from:
Meeting Place
Abstract: So much for ground rules, but the question is: who are the players, the determinedly indeterminate multitude of singularities that peoples this newly animated environment? To answer this it is necessary to insist on the difference of the meeting place investigated as a concrete situation and the general discourse on improved sociability associated with postcolonial discussions of intercultural or transcultural reconciliation. The meeting place is in the west presided over by Eros in the guise of the Public Worker or Demiurge, a name that suggests turbulent energy. Eros in this incarnation is the protean principle of change but also the
Enigma Variations from:
Meeting Place
Abstract: The enigma of meeting exists not only for social theory, interpersonal psychology, public space design, and the choreographic notation of movement. It also embodies defining questions in the history of western metaphysics. In
The Sophist, Plato “explained that the divine community [is] alternately divided and joined by a dialectical ‘movement’ [kinesis], which brings out their ‘sameness’ and ‘otherness’ through a series of changing configurations.”¹ The movement described here, like that achieved in Jonson’s masque, represents a choreographic resolution of the problem that dogs metaphysics from the pre-Socratics downward, that of the relationship between the One and the Many. The solutions
Middle Ground from:
Meeting Place
Abstract: Perhaps the question of the meeting place has been wrongly framed. Instead of bringing things together, perhaps it is an art of arrangement or redistribution. Take Leibniz’s thought experiment, according to which the order of events is as follows: a random distribution of points exists, and an equation is found, an algorithm, that joins them into a single line. This two-step process implies a third: the elimination of the need for points. In the future, the instantaneously produced, self-consistent line neutralizes time and space. Leibniz’s calculus seems to make it possible to draw together the most unlike positions: it resolves
Blind Spot from:
Meeting Place
Abstract: Orgasm is a blind spot; “you can fire a pistol in the room without disturbing lovers at the point.”¹ But so is the vanishing point in Paolo Uccello’s
The Hunt. The recovery of the middle ground may signify the emancipation of women from political servitude, but how does it address the question of desire? Apollo may be a hunter, but so is Diana, the deity presiding overLa Caccia. The little death of orgasm is twinned with the larger conclusion of life. The vanishing point of the painting may coincide with the death of the stag, but the menace of
Book Title: Agitating Images-Photography against History in Indigenous Siberia
Publisher: University of Minnesota Press
Author(s): Campbell Craig
Abstract: Agitating Imagesprovides a glimpse into the first moments of cultural engineering in remote areas of Soviet Siberia. The territories were perceived by outsiders to be on the margins of civilization, replete with shamanic rituals and inhabited by exiles, criminals, and "primitive" indigenous peoples. The Soviets hoped to permanently transform the mythologized landscape by establishing socialist utopian developments designed to incorporate minority cultures into the communist state. This book delves deep into photographic archives from these Soviet programs, but rather than using the photographs to complement an official history, Campbell presents them as anti-illustrations, or intrusions, that confound simple narratives of Soviet bureaucracy and power. Meant to agitate, these images offer critiques that cannot be explained in text alone and, in turn, put into question the nature of photographs as historical artifacts.
Link: http://www.jstor.org/stable/10.5749/j.ctt7zw6wz
5 Debatable Land from:
The Road to Botany Bay
Abstract: East of Melbourne and north of Westernport Bay, there is an area that early maps showing aboriginal tribal divisions describe as ‘Debatable Land’. It was land that no one laid claim to, or it was land whose ownership was disputed. Either way, it was land that had not been settled. Whether the Aborigines saw it in this light is extremely doubtful: the phrase ‘Debatable Land’ refers not so much to aboriginal beliefs, as to certain assumptionsof their white interrogators. Implicit in the question, to whom does this land belong, are territorial notions possibly incomprehensible to those questioned. To debate the
5 Debatable Land from:
The Road to Botany Bay
Abstract: East of Melbourne and north of Westernport Bay, there is an area that early maps showing aboriginal tribal divisions describe as ‘Debatable Land’. It was land that no one laid claim to, or it was land whose ownership was disputed. Either way, it was land that had not been settled. Whether the Aborigines saw it in this light is extremely doubtful: the phrase ‘Debatable Land’ refers not so much to aboriginal beliefs, as to certain assumptionsof their white interrogators. Implicit in the question, to whom does this land belong, are territorial notions possibly incomprehensible to those questioned. To debate the
Introduction: from:
Murder Most Modern
Abstract: “Detective fiction,” declared the popular author Yumeno Kyūsaku (1889–1936) in 1935, “is like the serum for diphtheria.” Yumeno employed such an unusual metaphor to answer a nebulous question about one of the most popular genres of modern Japanese literature: “What is
tantei shōsetsu[detective fiction]?” Although works in this genre, with their dazzling plots and shocking secrets, have captivated the Japanese reading public since the late nineteenth century, the genre itself has defied rigid categorization and resisted strict definition. Within the same essay, Yumeno went on to elaborate the comparison:
FIVE Memory Traces, Mystical States, and Deep Pluralism from:
Neuropolitics
Abstract: It seems simple. Because life is riddled with mystery and uncertainty, an existential faith may encounter paradoxes that call its claim to universality into question. So a dictum becomes tempting: wherever mystery and freedom meet, a variety of faiths bubble up; wherever, therefore, people prize freedom they will support a significant presumption in favor of honoring that variety. Many give preliminary consent to such a dictum. But it quickly runs into difficulties. Christians have often insisted that because their faith is universal it must be sanctioned by public ethics in the states or civilizations they inhabit. Secularists, while praising religious
FIVE Memory Traces, Mystical States, and Deep Pluralism from:
Neuropolitics
Abstract: It seems simple. Because life is riddled with mystery and uncertainty, an existential faith may encounter paradoxes that call its claim to universality into question. So a dictum becomes tempting: wherever mystery and freedom meet, a variety of faiths bubble up; wherever, therefore, people prize freedom they will support a significant presumption in favor of honoring that variety. Many give preliminary consent to such a dictum. But it quickly runs into difficulties. Christians have often insisted that because their faith is universal it must be sanctioned by public ethics in the states or civilizations they inhabit. Secularists, while praising religious
Chapter 1 On Heidegger’s Destruction and the Metaphorics of Following: from:
Heidegger and Criticism
Abstract: The publication of Victor Farías’s
Heidegger and Nazismin France in 1987 reopened the question concerning the relationship between Heidegger’s thought and Nazi politics with the force of scandal. Farías’s book contributes little that was not already known about Heidegger’s personal affiliation with Nazism.¹ And his analytical effort to implicate Heidegger’s thought at large with Nazism is characterized by a superficiality so obvious that, as Philippe Lacoue-Labarthe has observed, it betrays a certain intellectual dishonesty,² a dishonesty, I would add, endemic to the future anterior perspective of anthropological inquiry. It suggests that Farias’s identification of Heidegger’s philosophical writing at large
Chapter 6 Heidegger, Nazism, and the “Repressive Hypothesis”: from:
Heidegger and Criticism
Abstract: The publication in French of Victor Farías’s book
Heidegger et le nazismein 1987 kindled a fierce debate in Europe, especially in France, over the question of Martin Heidegger’s politics. With the publication of “A Symposium on Heidegger and Nazism” in the Winter 1989 issue ofCritical Inquiry,the editors of this prestigious journal devoted to “theory” translated this European debate to the North American intellectual milieu. This issue, edited by Arnold I. Davidson, a coeditor ofCritical Inquiryand member of the Committee on General Studies in the Humanities and on Conceptual Foundations of Science at the University of
7 The Trace in Contemporary Media from:
Documentary Time
Abstract: This chapter considers some examples that radically question the phenomenology of the trace. I will acknowledge representations and media contexts beyond photography and film or narratives that involve a critical reflection on the production and reproduction of public memory in moving images. I stress the thematic persistence of the trace in documentary, while at the same time reflecting on the limitations of the phenomenological discourse in relation to contemporary media. At this point it is also relevant to acknowledge an important theme in Ricœur’s reassessment of the philosophy of memory: the possibility of the erroneous memory and the fact that
7 The Trace in Contemporary Media from:
Documentary Time
Abstract: This chapter considers some examples that radically question the phenomenology of the trace. I will acknowledge representations and media contexts beyond photography and film or narratives that involve a critical reflection on the production and reproduction of public memory in moving images. I stress the thematic persistence of the trace in documentary, while at the same time reflecting on the limitations of the phenomenological discourse in relation to contemporary media. At this point it is also relevant to acknowledge an important theme in Ricœur’s reassessment of the philosophy of memory: the possibility of the erroneous memory and the fact that
7 The Trace in Contemporary Media from:
Documentary Time
Abstract: This chapter considers some examples that radically question the phenomenology of the trace. I will acknowledge representations and media contexts beyond photography and film or narratives that involve a critical reflection on the production and reproduction of public memory in moving images. I stress the thematic persistence of the trace in documentary, while at the same time reflecting on the limitations of the phenomenological discourse in relation to contemporary media. At this point it is also relevant to acknowledge an important theme in Ricœur’s reassessment of the philosophy of memory: the possibility of the erroneous memory and the fact that
7 The Trace in Contemporary Media from:
Documentary Time
Abstract: This chapter considers some examples that radically question the phenomenology of the trace. I will acknowledge representations and media contexts beyond photography and film or narratives that involve a critical reflection on the production and reproduction of public memory in moving images. I stress the thematic persistence of the trace in documentary, while at the same time reflecting on the limitations of the phenomenological discourse in relation to contemporary media. At this point it is also relevant to acknowledge an important theme in Ricœur’s reassessment of the philosophy of memory: the possibility of the erroneous memory and the fact that
Coda: from:
Atavistic Tendencies
Abstract: What if Robin Vote and Felix Volkbein met Yank? What if they all ran into Tarzan one day, or had coffee with Dr. Fu Manchu and asked Wolf Larsen to join them? And what about the Wolf Man and the Rat Man; they would have a lot to talk about, no? These aren’t academic questions, I know. But I pose them because this book, in part, has been about putting this cast of characters in the same room together. Meeting them, and having them meet each other, has meant asking and trying to answer all sorts of questions about history,
Book Title: On the Rim-Looking for the Grand Canyon
Publisher: University of Minnesota Press
Author(s): NEUMANN MARK
Abstract: Why do nearly five million people travel to the Grand Canyon each year? Mark Neumann answers this question with a book as compelling as the panoramic vistas of the canyon. In On the Rim, he describes how the Grand Canyon became an internationally renowned tourist attraction and cultural icon, and delves into the meanings the place holds for the individuals who live, work, and travel there. “In the chasm’s dizzying depths and flamboyant displacement of solid ground, as well as in the perceptions of those drawn there-explorers and day-trippers, employees and outlaws, artists and fast-buck artists-Neumann discovers a context in which to examine cultural and experimental fissures that separate leisure and work, home and away, religion and science, art and life. . . . A lively read.” Boston Globe
Link: http://www.jstor.org/stable/10.5749/j.ctttskbf
Conclusion from:
State Repression and the Labors of Memory
Abstract: Many open questions remain. In these concluding remarks, I want to take up an issue that, although frequently mentioned throughout the text, merits further discussion. The issue is that in addition to cultural and symbolic considerations, it is important to incorporate the analysis of institutions and the issues related to the democratic construction of citizenship. These issues are significant for an academic perspective; they are crucial and central for a book that wants to contribute to civic responsibility and action orientations.
1 Narrating the Real: from:
Recording Reality, Desiring the Real
Abstract: “How can we be sure that what we are seeing is true and not fiction?” is the question that haunts documentary. If documentary, as Grierson defined it, is “the creative treatment of actuality,”¹ Brian Winston asks what is “the nature of the ‘actuality,’ or reality left?”² And what is the nature of the fiction that Comolli argues arises from the “slightly falsifying” process of the re-presentation of recorded reality?³ The factual cinema that emerged in the 1920s and that, following John Grierson, came to be called documentary was characterized by two central concerns: firstly, an opposition to the dominant mass
2 Working Images: from:
Recording Reality, Desiring the Real
Abstract: This chapter introduces two questions that are central to this book: First is the question of the representability of everyday life and the project of “voicing” the ordinary as not only subjective testimony but also art—that is, as a sensory experience that is emotional and aesthetic. Second is the question of how the sounds and images of work, workers, ordinary people, and their activities signify as facts and as historical information. How has documentary film produced such discursive definitions and thus such defining discoursing? The focus here will be images of work in 1930s documentaries for these raise the
6 Specters of the Real: from:
Recording Reality, Desiring the Real
Abstract: What is central to the aesthetics of documentary is the temporal disjuncture introduced between the real time of the event and its presence again in the filmed record that can be understood as spectral in the sense proposed by both Žižek and Derrida.¹ If to Walter Benjamin’s question (albeit rhetorical) whether “the very invention of photography had not transformed the entire nature of art”² we answer yes, it is not only because of its mechanical reproduction of the world—which is the focus of his concerns—but also, and as significantly, because of the specific figuring of time that the
8 Representing the Monster: from:
Monster Theory
Author(s) Kritzman Lawrence D.
Abstract: The relationship between the exemplum of cripples and the theme of causality is central to Montaigne’s representation of the monster in the essay “On Cripples” (III, n).¹ If the question of causality is discussed early in the chapter, it is in order to set in motion an epistemological critique whose target is the weakness of human reason. Montaigne focuses specifically on the defects of human understanding and our need to shift attention away from things
(“chases”)in order to reflect more closely on their causes(“causes”).Nevertheless, by engaging in this wordplay the essayist ironically links things to causes and
Chapter 7 Reading in Process, the Antitext, and the Definition of Literature from:
Critical Practices in Post-Franco Spain
Author(s) Giefer Laura
Abstract: In a previous work, dedicated to a
theoría¹ of reading, I investigated the paradoxical movement that characterizes the relationship between the language of literary theory and that of literature. One of the core chapters of that work noted the characteristics of identity and difference that mediate between text and metatext. In dealing specifically with the question of difference, the problem of defining language or the literary text was brought to the foreground, a classical problem that was not addressed at the time because the investigation wandered along other paths. Nevertheless, the way was prepared for understanding that the question about
Chapter 8 Subjectivity and Temporality in Narrative from:
Critical Practices in Post-Franco Spain
Author(s) Meuser-Blincow Frances
Abstract: The narrative carried out by a subject that addresses itself and takes itself as the protagonist of its own story raises a series of questions about the relationship between subjectivity and temporality, about the construction of narrative time, and also about the place that narrative occupies in the process of building identity.
Chapter 7 Reading in Process, the Antitext, and the Definition of Literature from:
Critical Practices in Post-Franco Spain
Author(s) Giefer Laura
Abstract: In a previous work, dedicated to a
theoría¹ of reading, I investigated the paradoxical movement that characterizes the relationship between the language of literary theory and that of literature. One of the core chapters of that work noted the characteristics of identity and difference that mediate between text and metatext. In dealing specifically with the question of difference, the problem of defining language or the literary text was brought to the foreground, a classical problem that was not addressed at the time because the investigation wandered along other paths. Nevertheless, the way was prepared for understanding that the question about
Chapter 8 Subjectivity and Temporality in Narrative from:
Critical Practices in Post-Franco Spain
Author(s) Meuser-Blincow Frances
Abstract: The narrative carried out by a subject that addresses itself and takes itself as the protagonist of its own story raises a series of questions about the relationship between subjectivity and temporality, about the construction of narrative time, and also about the place that narrative occupies in the process of building identity.
Chapter 7 Reading in Process, the Antitext, and the Definition of Literature from:
Critical Practices in Post-Franco Spain
Author(s) Giefer Laura
Abstract: In a previous work, dedicated to a
theoría¹ of reading, I investigated the paradoxical movement that characterizes the relationship between the language of literary theory and that of literature. One of the core chapters of that work noted the characteristics of identity and difference that mediate between text and metatext. In dealing specifically with the question of difference, the problem of defining language or the literary text was brought to the foreground, a classical problem that was not addressed at the time because the investigation wandered along other paths. Nevertheless, the way was prepared for understanding that the question about
Chapter 8 Subjectivity and Temporality in Narrative from:
Critical Practices in Post-Franco Spain
Author(s) Meuser-Blincow Frances
Abstract: The narrative carried out by a subject that addresses itself and takes itself as the protagonist of its own story raises a series of questions about the relationship between subjectivity and temporality, about the construction of narrative time, and also about the place that narrative occupies in the process of building identity.
Conclusion from:
Utopias of Otherness
Abstract: The preceding chapters stress the weakening of the nation-state at the dawn of the twenty-first century in a multiplicity of arenas such as the economic, the political, and the cultural. However, national questions have not entirely disappeared from the horizon of interests of the Portuguese and Brazilian fiction writers discussed throughout this study, although they have been progressively deemphasized. Interestingly, throughout their respective writing careers, Vergílio Ferreira and Clarice Lispector tended to avoid an explicit treatment of national questions altogether.
14. A Knock Made for the Eye: from:
The Dreams of Interpretation
Author(s) Peng Yün
Abstract: This essay is part of a larger project in which I try to trace certain links in twentieth-century thought among thinkers such as Freud, Deleuze, Benjamin, Heidegger, and Blanchot. I introduce my theme by referring to Foucault’s 1970 essay on Deleuze, “Theatrum Philosophicum.” Here Foucault writes that the most important question for philosophy now, as Deleuze shows us, is the relation between thought and non-thought, or stupidity. Thinking is therefore an
actin the double sense of the word. It is first of all an act of giving birth to itself, fromandin relation to stupidity. The act of
18. “Other Languages”: from:
The Dreams of Interpretation
Author(s) Kahana Jonathan
Abstract: A staple of documentary cinema from its earliest days, the interview may be the one situation in cinema where vision is redundant. The power of the interview as a documentary technique has primarily to do with the temporal continuity between the event and its cinematic representation embodied in the interview subject’s voice. The synchronous recording of sound and sight in the documentary interview presents us, then, with another instance of the confrontation of the look and the gaze in cinema. To the viewer, this gaze takes the form of a question that can never be articulated: if I can hear,
14. A Knock Made for the Eye: from:
The Dreams of Interpretation
Author(s) Peng Yün
Abstract: This essay is part of a larger project in which I try to trace certain links in twentieth-century thought among thinkers such as Freud, Deleuze, Benjamin, Heidegger, and Blanchot. I introduce my theme by referring to Foucault’s 1970 essay on Deleuze, “Theatrum Philosophicum.” Here Foucault writes that the most important question for philosophy now, as Deleuze shows us, is the relation between thought and non-thought, or stupidity. Thinking is therefore an
actin the double sense of the word. It is first of all an act of giving birth to itself, fromandin relation to stupidity. The act of
18. “Other Languages”: from:
The Dreams of Interpretation
Author(s) Kahana Jonathan
Abstract: A staple of documentary cinema from its earliest days, the interview may be the one situation in cinema where vision is redundant. The power of the interview as a documentary technique has primarily to do with the temporal continuity between the event and its cinematic representation embodied in the interview subject’s voice. The synchronous recording of sound and sight in the documentary interview presents us, then, with another instance of the confrontation of the look and the gaze in cinema. To the viewer, this gaze takes the form of a question that can never be articulated: if I can hear,
Chapter 17 The Ecstasy of Disease: from:
Bodies and Biases
Author(s) Epps Brad
Abstract: What is at stake when the ravages of the flesh nourish the ecstasy of the letter? What happens when the metaphorical condensation of love and death, so essential to the mystico-poetic tradition, is realized, actualized, literalized? How do readers and writers situate themselves with respect to texts that communicate sickness, especially when the texts engage the discourse of divinity? Despite their seemingly timeless appeal, these and other questions acquire immediacy and urgency in the crisis of representation (Simon Watney) and the brutality of idealization (Leo Bersani) that mark the age of AIDS. Brutally critical indeed: for even as AIDS has
Conclusion: from:
Abiding by Sri Lanka
Abstract: This study has approached the question of peace in Sri Lanka, perhaps somewhat insistently, not just from a postempiricist and postcolonial but also from a leftist perspective. The script the study is produced by—its inheritances, convictions, and commitments, whether theoretical, ethical, or political—has enabled no alternative, no other ʺchoice.ʺ Upon reading the texts, the histories, of Tamil and Sinhalese nationalisms from these perspectives and positions, many conclusions have been reached, some more important than others. Obviously, the first of these is that there are texts that abide by Sri Lanka and texts that donʹt. The latter texts are
4 Symbolization Compulsions: from:
Calibrations
Abstract: I want to pose in this chapter a set of questions to do with nation and narration. As is frequently remarked in African literary studies, there is often a cross-mapping of literature onto national politics. Early anthologies of African literature made this point an implicit organizing principle by dividing up the literature into ″national″ contexts. Scholars such as Neil Lazarus (1990) and Ato Sekyi-Otu (1996), with a more theoretical motivation and drawing on Fanon, have tried to provide a framework by which these connections could be addressed more rigorously. All this served to relate African literary criticism to what might
[3] Toward a New Historiography: from:
Cinema’s Alchemist
Author(s) VAN ALPHEN ERNST
Abstract: Since the 1990s, the spread of memory practices in art and literature has been enormous. These memory practices manifest themselves not only around issues such as trauma, the Holocaust and other genocides, and migration but also in the increasing use of media and genres like photography, documentary film and video, the archive, and the family album. These memory practices form a specific aesthetics. The major question raised by this flourishing of memory practices is, should we see this as a celebration of memory, as a fin de siècle, and in the meantime a debut de siècle, as an expression of
[3] Toward a New Historiography: from:
Cinema’s Alchemist
Author(s) VAN ALPHEN ERNST
Abstract: Since the 1990s, the spread of memory practices in art and literature has been enormous. These memory practices manifest themselves not only around issues such as trauma, the Holocaust and other genocides, and migration but also in the increasing use of media and genres like photography, documentary film and video, the archive, and the family album. These memory practices form a specific aesthetics. The major question raised by this flourishing of memory practices is, should we see this as a celebration of memory, as a fin de siècle, and in the meantime a debut de siècle, as an expression of
4 Toward an Ethics of Dialogue from:
Divided Korea
Abstract: Few would question that dialogue is an essential aspect of dealing with security dilemmas. Michel Wieviorka is one of many commentators who draw attention to the linkages between conflict and the breakdown or absence of dialogue. Violence, he argues, emerges in a context in which relationships between different societal groups are either strongly reduced or altogether absent.¹
Book Title: Compelling Visuality-The Work of Art in and out of History
Publisher: University of Minnesota Press
Author(s): Zwijnenberg Robert
Abstract: Takes up the commonly unexplored question of what is actually present in art—what aspects have survived the vicissitudes of time. International and interdisciplinary, this volume conducts readers into a discussion of the significance of personal response to works of art. Contributors: F. R. Ankersmit, Mieke Bal, Oskar Bätschmann, Georges Didi-Huberman, Michael Ann Holly, Donald Preziosi, Renée van de Vall.
Link: http://www.jstor.org/stable/10.5749/j.cttttc70
Art History after Aesthetics: from:
Compelling Visuality
Author(s) Farago Claire
Abstract: The discipline of art history has always aimed to do justice to the complexity of works of art in their compelling visuality, taking the relationship between particular works of art and their individual beholders as the field’s primary object of investigation. In this respect, this book is no different from any traditional art historical inquiry. The following essays, however, articulate questions that contemporary art historians generally dismiss as ahistorical or anachronistic or—worse yet—philosophical, implying that “anything goes” when a work of art is approached “philosophically.” In her contribution to this volume, Michael Ann Holly cogently articulates the conundrum
6 Language Ideologies and Poetic Form from:
Covert Gestures
Abstract: One of the most perplexing questions in
aljamiado-moriscostudies is also one of the most fundamental: why did Moriscos produce texts inaljamiadoin the first place? Given the risks inherent in such an enterprise, it is easy to see the use of Arabic script for the production of narrative and devotional works as a practice that could backfire spectacularly, given the energetic practices of the Inquisition in Castile and Aragon. As an example of the dangers inherent in the production and possession of such texts, we may glance briefly at the case of Luis de Córdoba, a jeweler from
Conclusions from:
Covert Gestures
Abstract: Turning briefly to more general questions involving textuality and time, we may present some of the specific questions
6 Language Ideologies and Poetic Form from:
Covert Gestures
Abstract: One of the most perplexing questions in
aljamiado-moriscostudies is also one of the most fundamental: why did Moriscos produce texts inaljamiadoin the first place? Given the risks inherent in such an enterprise, it is easy to see the use of Arabic script for the production of narrative and devotional works as a practice that could backfire spectacularly, given the energetic practices of the Inquisition in Castile and Aragon. As an example of the dangers inherent in the production and possession of such texts, we may glance briefly at the case of Luis de Córdoba, a jeweler from
Conclusions from:
Covert Gestures
Abstract: Turning briefly to more general questions involving textuality and time, we may present some of the specific questions
Book Title: Narratives of Agency-Self-Making in China, India, and Japan
Publisher: University of Minnesota Press
Author(s): Dissanayake Wimal
Abstract: This multidisciplinary collection underlines the importance of understanding the operations of human agency-defined here as the ability to exert power, specifically in resistance to ideological pressure. In particular, the contributors emphasize the historical and cultural conditions that facilitate the production of agency in an effort to gain a deeper understanding of the cultures of China, India, and Japan. In Narratives of Agency, scholars from a variety of disciplines argue that traditional Western approaches to the study of these cultures have unduly focused on the pervasive influence of family and clan (China), caste and fatalism (India), and groupism (Japan). This tendency has been exacerbated by modern critical approaches, such as postmodernism and poststructuralism, that not only are increasingly popular in studying these cultures but also de-emphasize the role of the individual. The resultant undermining of the notion of human agency tends to give short shrift to the very real individual differences between groups and ignores questions of personal desire and intentionality. These essays remind us that members of a community have to make personal choices, struggle and interact with others, argue about positions, and confront new challenges, all of which involve intentionality and human agency. A new look at a topic central to cross-cultural understanding, Narratives of Agency will be essential reading for those interested in China, India, Japan, and the world beyond._x000B_ _x000B_Contributors: Richard G. Fox, Washington U; Lydia H. Liu, U of California, Berkeley; Owen M. Lynch, New York U; Vijay Mishra, Murdoch U, Australia; Marie Thorsten Morimoto; Emiko Ohnuki-Tierney, U of Wisconsin, Madison; Eugene Yuejin Wang, U of Chicago; Ming-Bao Yue, U of Hawaii, Manoa.
Link: http://www.jstor.org/stable/10.5749/j.cttttp11
Book Title: Narratives of Agency-Self-Making in China, India, and Japan
Publisher: University of Minnesota Press
Author(s): Dissanayake Wimal
Abstract: This multidisciplinary collection underlines the importance of understanding the operations of human agency-defined here as the ability to exert power, specifically in resistance to ideological pressure. In particular, the contributors emphasize the historical and cultural conditions that facilitate the production of agency in an effort to gain a deeper understanding of the cultures of China, India, and Japan. In Narratives of Agency, scholars from a variety of disciplines argue that traditional Western approaches to the study of these cultures have unduly focused on the pervasive influence of family and clan (China), caste and fatalism (India), and groupism (Japan). This tendency has been exacerbated by modern critical approaches, such as postmodernism and poststructuralism, that not only are increasingly popular in studying these cultures but also de-emphasize the role of the individual. The resultant undermining of the notion of human agency tends to give short shrift to the very real individual differences between groups and ignores questions of personal desire and intentionality. These essays remind us that members of a community have to make personal choices, struggle and interact with others, argue about positions, and confront new challenges, all of which involve intentionality and human agency. A new look at a topic central to cross-cultural understanding, Narratives of Agency will be essential reading for those interested in China, India, Japan, and the world beyond._x000B_ _x000B_Contributors: Richard G. Fox, Washington U; Lydia H. Liu, U of California, Berkeley; Owen M. Lynch, New York U; Vijay Mishra, Murdoch U, Australia; Marie Thorsten Morimoto; Emiko Ohnuki-Tierney, U of Wisconsin, Madison; Eugene Yuejin Wang, U of Chicago; Ming-Bao Yue, U of Hawaii, Manoa.
Link: http://www.jstor.org/stable/10.5749/j.cttttp11
Chapter 1 Of Images and Worlds: from:
The Brain Is the Screen
Author(s) Shafto Sally
Abstract: It is difficult to accurately define the fate Deleuze wished to reserve for what he called the ″image of thought″ if we do not grasp from the outset the profound kinship between image and thought. It is therefore out of the question to deal, on the one hand, with the process of the image and, on the other, with that of thought. There is no dualism that would permit one to posit them each on opposite sides. As we know, Deleuze never begins by positing terms that would be exterior to one another. Doing philosophy is to be conceived starting
Chapter 1 Of Images and Worlds: from:
The Brain Is the Screen
Author(s) Shafto Sally
Abstract: It is difficult to accurately define the fate Deleuze wished to reserve for what he called the ″image of thought″ if we do not grasp from the outset the profound kinship between image and thought. It is therefore out of the question to deal, on the one hand, with the process of the image and, on the other, with that of thought. There is no dualism that would permit one to posit them each on opposite sides. As we know, Deleuze never begins by positing terms that would be exterior to one another. Doing philosophy is to be conceived starting
5 They Are Sleeping and We Are Watching over Them from:
Without Offending Humans
Abstract: For far too long, the animal question has been monopolized by the sole question of knowing whether or not animals benefit from those competencies related to the rational and reasonable norms men recognize as being within their capacity. At philosophical dramaturgy’s half-time, Descartes was the decisive agent for the excommunication of nonhuman living beings. In fact, for the majority of Greek and Latin authors, and then for Christians, the problematic of the
logoswas intimately tied to the problematic of justice. Animals,aloga,those who were not attributed withlogos,incapable of entering into a contract since they were lacking
6 The Pathetic Pranks of Bio-Art from:
Without Offending Humans
Abstract: There are certain artists that mean to mark the end of the avantgarde by setting up their studios in laboratories and working with geneticists so as to act on the mechanisms of life. Artistically modified organisms, writes Eduardo Kac, one of these artists to whose work I will be paying particular attention, “are going to become our familiar companions.”¹ He adds that “artists could usefully increase the planet’s biodiversity by inventing new forms of life.” For these artists, it is a question of replacing the representation of life with its modification and of exhibiting the results of these
détournementsin
Book Title: Chaucer’s Queer Nation- Publisher: University of Minnesota Press
Author(s): Burger Glenn
Abstract: Bringing the concerns of queer theory and postcolonial studies to bear on Chaucer’s Canterbury Tales, this ambitious book compels a rethinking not only of this most canonical of works, but also of questions of sexuality and gender in pre- and postmodern contexts, of issues of modernity and nation in historiography, and even of the enterprise of historiography itself. Medieval Cultures Series, volume 34
Link: http://www.jstor.org/stable/10.5749/j.cttttss4
Introduction from:
Chaucer’s Queer Nation
Abstract: Any book about a single author—especially one like this that treats the work of the first “great author” in the English literary tradition and whose critique situates itself within current sexual politics—raises particular and urgent theoretical questions. Why
Chaucer? Why now? Why Chaucer’squeer nation?
2 Medieval Conjugality and the Canterbury Tales from:
Chaucer’s Queer Nation
Abstract: In chapter 1 I argued that the
Miller’s Tale“begins” the Canterbury project by foregrounding subjectivity and identity as richly productive questions, rather than as stabilizing presumptions. In particular, theMiller’s Tale“loosens” the class and gender hierarchies anchoring the body in theKnight’s Taleenough to imagine through its masochistic contract a body in motion, fluid and powerfully unpredictable in its representational flexibility. The identity positions offered by such an embodiment, however, bring with them both the reassuring prospect of participation in the construction of a properly dominant masculinity and the uneasy recognition of the instabilities that such an
6 Post-ality and the “End” of the Canterbury Tales from:
Chaucer’s Queer Nation
Abstract: In this postscript to my discussion of the
Tales, I want to turn briefly to the question of their ending, and more specifically, to the common belief that in theParson’s TaleandChaucer’s Retractionwe find some kind of resolution to the Canterbury project itself. Certainly it seems fair to say that, despite the original tale-telling agreement the Host and pilgrims forged at the Tabard Inn—that each pilgrim “shal telle tales tweye /To Caunterbury-ward, . . . And homward he shal tellen othere two” (I.792–95)—theParson’s Prologue and Taleappear intent on radically reshaping the end
Epilogue from:
Discourse Analysis as Sociocriticism
Abstract: In an article in the journal
Gorn,Tretyakov (1923, 1972) asks himself: How is it that man, who as a child draws, dances, sings, and invents “good words,” as an adult is truly impoverished in his expressive faculties and is satisfied with only occasionally enjoying the creativity of an artist? Gerhard Goebel-Schilling (1988) comments on Tretyakov’s question:
Epilogue from:
Discourse Analysis as Sociocriticism
Abstract: In an article in the journal
Gorn,Tretyakov (1923, 1972) asks himself: How is it that man, who as a child draws, dances, sings, and invents “good words,” as an adult is truly impoverished in his expressive faculties and is satisfied with only occasionally enjoying the creativity of an artist? Gerhard Goebel-Schilling (1988) comments on Tretyakov’s question:
Chapter 4 A Manmade Universe? or, The Question of Fictionality from:
Narrative as Communication
Abstract: The few aspects of the verbal message discussed in chapters 2 and 3 were dependent on the structure of utterances and thus related to sign structure. Without indulging in the absurd wager of trying to isolate this structure from the many systems in which it happens to be produced, recognized, transformed, and exchanged as such, we have treated the sign thus far as if it were self-contained: we had not posited the possibility, let alone the necessity of an external space, a world without sign systems at large. At the new stage we are reaching now, the question is not
Chapter 5 Who’s Who and Who Does What in the Tale Told from:
Narrative as Communication
Abstract: Narrative meaning is concretized through the production and comprehension of narrative units of discourse (transactive and/or nontransactive narratemes) which involve noun phrases (NPs) as well as verb phrases (VPs). Moreover, the text of a linguistic narrative is also made of all sorts of discursemes that have subjects. It is now time to raise some of the many questions involved and propose some methodological directions in a field that has so often been obscured by ideological interests alien or opposed to a science of discourse.
Hollywood Iconography: from:
Bad Aboriginal Art
Abstract: ISOLATED ABORIGINAL Australians in the Central Desert region, where traditional language and culture have survived a traumatic hundred-year contact period, began to view Hollywood videotapes in the early 1980s and are now beginning to receive television from the new national satellite, AUSSAT. This situation raises many issues for humanistic research, including questions about the ability of the traditional culture to survive this new electronic invasion. I spent three years living with Warlpiri Aborigines of the Yuendumu community undergoing this imposed transition, partly engaged in applied research and development leading to the birth of an indigenous community television station that challenged
3 Making Europe: from:
Uses of the Other
Abstract: Whereas one of the main reasons for devoting the previous chapter to European representations of “the Turk” had to do with the historical centrality of such representations for European identity formation, one of the main reasons why this chapter discusses representations of “Russia” has to do with its sweeping contemporary salience. In addition to its centrality for overall discourse on European identity formation, the question of where Russia fits in is a central component of ongoing discourse on the European security order, and is frequently its focus. It is the central part of most day-to-day deliberations over institutional particulars, such
5 Making Regions: from:
Uses of the Other
Abstract: Since 1992 one of the starting points of discourse on enlargement of the EU and also of NATO has been the need to privilege a region now referred to as Central Europe. The term “Central Europe” has not only become firmly entrenched as a term, but it has also contributed to propelling the states that ostensibly make it up to the forefront of the queue of EU applicant states. In its present incarnation, the discourse on Central Europe dates back to the 1950s, when intellectuals like Czesław Miłosz reopened the question of whether there existed a supranational identity in this
8 Conclusion: from:
Uses of the Other
Abstract: The conclusion to Chapter 7, that “the East” has been cut loose from its geographical point of reference and has become a generalized social marker in European identity formation, is one that may also serve as an initial conclusion to the book as a whole. “The East” is indeed Europe’s other, and it is continuously being recycled in order to represent European identities. Since the “Eastern absence” is a defining trait of “European” identities, there is no use talking about the end of an East/West divide in European history after the end of the Cold War. The question is not
4 Visions of Otherness and Interventionism in Bosnia, or How the West Was Won Again from:
Re-Envisioning Peacekeeping
Abstract: Through this account of what the author feels is a particularly unarousing striptease scene (a businesslike, antiseptic, medical peepshow that does not fulfill the author’s desires), Miller intends to allegorize the entire Bosnian conflict. For the Western observer/voyeur that Miller claims to represent (during his trip to Bosnia in 1994), Bosnia has no attractive power anymore. Miller’s cultural and libidinal
décalage(gap) with the Bosnian reality is exemplified by his asking the “fatal” question: which nationality does the stripper belong to? A supposedly fatal question because, in Miller’s mind, and despite the overtly nationalistic and ethnic motivations of the Bosnian
2. The Desire to Punish from:
The Ethos of Pluralization
Abstract: What calls for punishment? In a country where rape, murder, mugging, drug wars, and corruption are rampant, the answer seems too self-evident to warrant the question. Crime calls for punishment: to protect the innocent against the criminal in the future, to deter others inclined to crime, to enforce the standard of responsibility upon which civilized social relations rest, to vindicate the conception of justice through which most people live, and, though less often today, to rehabilitate the offender. Of course, these five sources (protection, deterrence, responsibility, justice, and rehabilitation) do not mesh well together. We disagree within and among ourselves
4. Fundamentalism in America from:
The Ethos of Pluralization
Abstract: Fundamentalism, as conventionally understood in the country where the term was introduced, is a general imperative to assert an absolute, singular ground of authority; to ground your own identity and allegiances in this unquestionable source; to define political issues in a vocabulary of God, morality, or nature that invokes such a certain, authoritative source; and to condemn tolerance, abortion, pluralism, radicalism, homosexuality, secular humanism, welfarism, and internationalism (among other things) by imputing moral weakness, relativism, selfishness, or corruption to them. A fundamentalist is an American dogmatist who is proud of it. This combination is what renders fundamentalism so tenacious politically,
8. Computer Games as Narrative from:
Avatars of Story
Abstract: In this chapter, I propose to revisit a question that has split, but also animated and energized, the young academic discipline of video game studies: is the concept of narrative applicable to computer games, or does the status of an artifact as game preclude its status as narrative? This dilemma has come to be known as the ludology versus narrativism (or narratology) controversy. But the terms are slightly misleading, because the ludology camp enrolls the support of some influential narratologists, while the so-called narratology camp includes both straw men constructed by the ludologists to promote their position and game designers
8. Computer Games as Narrative from:
Avatars of Story
Abstract: In this chapter, I propose to revisit a question that has split, but also animated and energized, the young academic discipline of video game studies: is the concept of narrative applicable to computer games, or does the status of an artifact as game preclude its status as narrative? This dilemma has come to be known as the ludology versus narrativism (or narratology) controversy. But the terms are slightly misleading, because the ludology camp enrolls the support of some influential narratologists, while the so-called narratology camp includes both straw men constructed by the ludologists to promote their position and game designers
7 Playing Through: from:
Gameplay Mode
Abstract: In this chapter, I will examine several alternative and critical new media projects taking computer game systems or practices as their major medium and/or theme. This will enable me to explore some instances of aesthetic and critical reproduction of mainstream computer game forms and technocultural practices for what they say about these, and for what they indicate of the future of aesthetically experimental and critical computer game projects. My examination of these works will initiate consideration of the question of critical simulation raised by several theorists, most notably in the arena of computer games by Gonzalo Frasca, who has called
7 Playing Through: from:
Gameplay Mode
Abstract: In this chapter, I will examine several alternative and critical new media projects taking computer game systems or practices as their major medium and/or theme. This will enable me to explore some instances of aesthetic and critical reproduction of mainstream computer game forms and technocultural practices for what they say about these, and for what they indicate of the future of aesthetically experimental and critical computer game projects. My examination of these works will initiate consideration of the question of critical simulation raised by several theorists, most notably in the arena of computer games by Gonzalo Frasca, who has called
Chapter 10 Saussure from:
Strategies of Deconstruction
Abstract: The deconstructive reading of Ferdinand de Saussure’s
Cours de la linguistique généraleplays a crucial role inOf Grammatology, for in Saussure Derrida thinks that he can attack “the entire uncritical tradition which [Saussure] inherits” (OG, 67/46). If it can be shown that Saussure’s work is governed by a “coherence of desire producing itself in a near-oneiric way . . . through a contradictory logic,” this will “already give us the assured means of broaching the deconstruction of thegreatest totality—the concept of theepistēmēand logocentric metaphysics—within which are produced, without ever posing the radical question of
2 BOLAÑO’S FICTION-MAKING SYSTEM from:
Roberto Bolaño's Fiction
Abstract: The work of Roberto Bolaño gives a clear and almost unquestionable
3 SOMETHING IS GOING TO HAPPEN: from:
Roberto Bolaño's Fiction
Abstract: Many modern novelists, at one time or another, have felt that storytelling is a tedious obligation, a regrettable concession to popular taste. Writing to Louise Colet in 1852, Flaubert reflected wistfully, “What seems beautiful to me, what I should like to write, is a book about nothing, a book dependent on nothing external, which would be held together by the internal strength of its style.”¹ In the first of his Clark lectures, given in 1927, E. M. Forster imagined three voices answering the question, “What does a novel do?” The third voice, his own, says regretfully, “Yes, oh dear yes,
INTRODUCTION from:
Modernist Commitments
Abstract: In his first novel,
Untouchable (1928), the celebrated Indian writer Mulk Raj Anand follows a day in the life of an untouchable boy named Bakha, whose travails in a small village raise complex questions about the ethical and political dimensions of modernity in latecolonial India. One of the first novels to feature the outcaste as hero,Untouchable documents the conflicts between Bakha’s obligations as a sweeper and his rising ethical awareness, which grows over the course of the novel and infuses its subjective, highly focalized narration. The novel is stunning in its depiction of the corporeality of Bakha’s existence, incorporating the sounds
INTRODUCTION from:
Modernist Commitments
Abstract: In his first novel,
Untouchable (1928), the celebrated Indian writer Mulk Raj Anand follows a day in the life of an untouchable boy named Bakha, whose travails in a small village raise complex questions about the ethical and political dimensions of modernity in latecolonial India. One of the first novels to feature the outcaste as hero,Untouchable documents the conflicts between Bakha’s obligations as a sweeper and his rising ethical awareness, which grows over the course of the novel and infuses its subjective, highly focalized narration. The novel is stunning in its depiction of the corporeality of Bakha’s existence, incorporating the sounds
Book Title: Crossing Horizons-World, Self, and Language in Indian and Western Thought
Publisher: Columbia University Press
Author(s): ROTEM ORNAN
Abstract: Biderman uses concrete examples from religion and literature to illustrate the formal aspects of the philosophical problems of transcendence, language, selfhood, and the external world and then demonstrates their plausibility in actual situations. Though his method of analysis is comparative, Biderman does not adopt the disinterested stance of an "ideal" spectator. Rather, Biderman approaches ancient Indian thought and culture from a Western philosophical standpoint to uncover cultural presuppositions that can be difficult to expose from within the culture in question.
Link: http://www.jstor.org/stable/10.7312/bide14024
1 CONTINGENCY; OR, COVENANTAL COMEDY: from:
A Materialism for the Masses
Abstract: WE SHOULD REVIVE THE EARLY CHRISTIAN PRACTICE OF PRODUCING
testimoniacollections, little assemblages that effect the solicitation, repetition, and dissemination of new communal formulae, so many virtual constitutions of questionably political bodies. With the little collection above I want to flag some ways that to discover Paul floating within an underground current of a new materialism is to read in him an exemplary case of that perplexingly obtrusive enjoyment which constitutes our being—unsaved and unsafe—in the world. This enjoyment (Agamben will press the topos toward the wordlove) is obtrusive in the sense that it is constitutive, preceding
4 THE GREAT DIVIDE: from:
Reclaiming the Enlightenment
Abstract: The Enlightenment celebrated the intellect and its representatives provided a new understanding of the intellectual. In earlier times, of course, intellectuals questioned the strictures of religious and political tradition. Some of them even served as the conscience of their epochs. But the self-perception of the intellectual as both the critic and the reformer of society, as committed to a communal project of social change, is the legacy of what the philosophe Pierre Bayle first called the “republic of letters.” Its citizens would endeavor to address popular audiences in addition to academic ones. They fervently believed that “the most fundamental ideas
12 EVOLUTIONARY THEORIES from:
The Habermas Handbook
Author(s) EDER KLAUS
Abstract: The theory of social evolution plays a key role in the foundation of Habermas’s theory of communicative action. Since Marx, the evolutionary perspective has struggled with the fact that the position the observer occupies must necessarily be, at the same time, the endpoint of the process in question—and therefore a point of teleological narrowness restricting the scope of social theory. Over time, this problem has lost none of its actuality for projects that seek to address processes of societal development. Durkheim, for example, was wedded to the model of phase-specific progression as much as, more recently, Parsons, Luhmann, and
16 MORAL AND ETHICAL DISCOURSES: from:
The Habermas Handbook
Author(s) LOHMANN GEORG
Abstract: Kant distinguishes between questions involving happiness (which may be answered in a way that varies from individual to individual) and questions about what is unconditionally Good in a moral sense (which admits only responses that are valid in general
18 EUROPEAN CONSTITUTIONALIZATION from:
The Habermas Handbook
Author(s) JOERGES CHRISTIAN
Abstract: For years now—across the continent, in all languages and lands—talk has been animated: Europe must determine what state it finds itself in, whether its legal system may be understood as a constitutional order, whether it can—indeed, should—be democratic, what democracy in a European union means, and what the chances of this really occurring are. The constitutionalization of Europe involves both the analysis of actual processes that make the phenomenon itself comprehensible and a normative framework offering tools of measurement—and specifying conditions necessary—for determining whether the emergent configurations “deserve recognition.” Yet analytical and empirical questions
21 POSTSTRUCTURALISM from:
The Habermas Handbook
Author(s) ALLEN AMY
Abstract: Habermas’s critical engagement with postmodernism not only generated a great deal of attention in the 1980s and 1990s, but it has also laid down the gauntlet for a new generation of critical theorists who may now take on the task of rethinking Habermas’s stark opposition between pro-Enlightenment modernity and counter-Enlightenment postmodernity. Habermas’s critique of postmodernism goes hand in hand with his staunch defense of the normative content of modernity. Both are most forcefully articulated in his 1985 book
The Philosophical Discourse of Modernity. Although Habermas’s interpretations of particular thinkers in this book are at times questionable, the book’s overall thesis
41 HUMAN NATURE AND GENETIC MANIPULATION: from:
The Habermas Handbook
Author(s) SCHMIDT THOMAS M.
Abstract: Depending on one’s temperament and sensibilities, progress in the biological sciences occasions enthusiasm or misgivings. Either way, these advances have prompted calls—which are only growing in number—for points of normative orientation. Genetic technology and biotechnology have not only given rise to philosophical reactions along the lines of applied ethics (e.g., disputes about appropriate standards and codes of regulation). In addition, discussions concerning stem-cell research and changes to human genetic material have brought into focus a basic anthropological question about “the future of human nature.” As Habermas views things, the fundamental provocation represented by preimplantation genetic diagnosis (PGD) and
42 THE CONSTITUTIONALIZATION OF INTERNATIONAL LAW AND POLITICS: from:
The Habermas Handbook
Author(s) BOHMAN JAMES
Abstract: From 1999 onward, Habermas has significantly shifted the focus of his political philosophy from questions of democracy and legitimacy within the nation-state to the burgeoning international political domain. In his first such move to international politics, in the mid-1990s, Habermas embraced the “Kantian project” of “Perpetual Peace” and interpreted it as requiring cosmopolitan democracy. In his second phase, in the late 1990s, Habermas began to see difficulties with any attempt to transfer democratic ideals directly to the international system and argued for a more limited conception of a fair negotiating system that cannot in principle attain full democratic legitimacy. In
46 COMMUNICATIVE ANTHROPOLOGY from:
The Habermas Handbook
Author(s) JÖRKE DIRK
Abstract: Habermas’s engagement with the questions posed by anthropology began during his university studies—when he evinced skepticism about efforts to determine the unchanging qualities of human nature. He presented his reflections in an encyclopedia article (1958) that received broad attention at the time. According to Otfried Höffe (1992), this piece is responsible for the hegemony of “postanthropological thinking” that prevailed in the “human sciences” until the 1990s (7). In keeping with the conventions of the genre, the first part of Habermas’s encyclopedia entry provides an introductory overview of the history and essential concepts of anthropological thought; the second part, however,
47 CONSERVATISM from:
The Habermas Handbook
Author(s) BRUMLIK MICHA
Abstract: Conservative thinking in its various adumbrations has interested Jürgen Habermas since the very beginning of his sociological and philosophical efforts. In 1963, he authored the article “Kritische und konservative Aufgaben der Soziologie” (Critical and conservative tasks of sociology). Referring to Scottish moral philosophy—especially the works of David Hume—as a conservative element of sociology in its early stages, Habermas declared that conservatism “esteems tradition as the peaceful basis of ongoing development precisely because it does not question the naturalness [
Naturwüchsigkeit] of progress.”
70 RADICAL REFORMISM from:
The Habermas Handbook
Author(s) BRUNKHORST HAUKE
Abstract: Just as the label “the theory of communicative action” effectively covers all of Habermas’s work to date, the phrase “radical reformism” stands for the author’s view of political praxis— i.e., the practical implications of his theoretical reflections. In a lengthy introduction—written in the winter of 1969—to his first collection of essays, notes (
Denkschriften), and contributions to debates on university reform and student protest, Habermas addressed the objectives, theoretical justifications, achievements, reactions, and origins (which were the same across the globe) of the first international movement of this kind. The piece ends with Lenin’s famous question: “What is to
74 SOCIETY from:
The Habermas Handbook
Author(s) ROSA HARTMUT
Abstract: Sociological concepts admit analysis along three lines of questioning (Rosa, Strecker, and Kottmann 2007): What
isa society? That is, how and by what means does it constitute itself—what forms its basis or fundamental unity? (Synthesis). Through what processes and in what manner does societychange? What factors serve as “motors” for transformation? Are there rules underlying its course of development? (Dynamis). Can the evolution of societies besteered, controlled—or, at very least, influenced by social actors? (Praxis).
12 EVOLUTIONARY THEORIES from:
The Habermas Handbook
Author(s) EDER KLAUS
Abstract: The theory of social evolution plays a key role in the foundation of Habermas’s theory of communicative action. Since Marx, the evolutionary perspective has struggled with the fact that the position the observer occupies must necessarily be, at the same time, the endpoint of the process in question—and therefore a point of teleological narrowness restricting the scope of social theory. Over time, this problem has lost none of its actuality for projects that seek to address processes of societal development. Durkheim, for example, was wedded to the model of phase-specific progression as much as, more recently, Parsons, Luhmann, and
16 MORAL AND ETHICAL DISCOURSES: from:
The Habermas Handbook
Author(s) LOHMANN GEORG
Abstract: Kant distinguishes between questions involving happiness (which may be answered in a way that varies from individual to individual) and questions about what is unconditionally Good in a moral sense (which admits only responses that are valid in general
18 EUROPEAN CONSTITUTIONALIZATION from:
The Habermas Handbook
Author(s) JOERGES CHRISTIAN
Abstract: For years now—across the continent, in all languages and lands—talk has been animated: Europe must determine what state it finds itself in, whether its legal system may be understood as a constitutional order, whether it can—indeed, should—be democratic, what democracy in a European union means, and what the chances of this really occurring are. The constitutionalization of Europe involves both the analysis of actual processes that make the phenomenon itself comprehensible and a normative framework offering tools of measurement—and specifying conditions necessary—for determining whether the emergent configurations “deserve recognition.” Yet analytical and empirical questions
21 POSTSTRUCTURALISM from:
The Habermas Handbook
Author(s) ALLEN AMY
Abstract: Habermas’s critical engagement with postmodernism not only generated a great deal of attention in the 1980s and 1990s, but it has also laid down the gauntlet for a new generation of critical theorists who may now take on the task of rethinking Habermas’s stark opposition between pro-Enlightenment modernity and counter-Enlightenment postmodernity. Habermas’s critique of postmodernism goes hand in hand with his staunch defense of the normative content of modernity. Both are most forcefully articulated in his 1985 book
The Philosophical Discourse of Modernity. Although Habermas’s interpretations of particular thinkers in this book are at times questionable, the book’s overall thesis
41 HUMAN NATURE AND GENETIC MANIPULATION: from:
The Habermas Handbook
Author(s) SCHMIDT THOMAS M.
Abstract: Depending on one’s temperament and sensibilities, progress in the biological sciences occasions enthusiasm or misgivings. Either way, these advances have prompted calls—which are only growing in number—for points of normative orientation. Genetic technology and biotechnology have not only given rise to philosophical reactions along the lines of applied ethics (e.g., disputes about appropriate standards and codes of regulation). In addition, discussions concerning stem-cell research and changes to human genetic material have brought into focus a basic anthropological question about “the future of human nature.” As Habermas views things, the fundamental provocation represented by preimplantation genetic diagnosis (PGD) and
42 THE CONSTITUTIONALIZATION OF INTERNATIONAL LAW AND POLITICS: from:
The Habermas Handbook
Author(s) BOHMAN JAMES
Abstract: From 1999 onward, Habermas has significantly shifted the focus of his political philosophy from questions of democracy and legitimacy within the nation-state to the burgeoning international political domain. In his first such move to international politics, in the mid-1990s, Habermas embraced the “Kantian project” of “Perpetual Peace” and interpreted it as requiring cosmopolitan democracy. In his second phase, in the late 1990s, Habermas began to see difficulties with any attempt to transfer democratic ideals directly to the international system and argued for a more limited conception of a fair negotiating system that cannot in principle attain full democratic legitimacy. In
46 COMMUNICATIVE ANTHROPOLOGY from:
The Habermas Handbook
Author(s) JÖRKE DIRK
Abstract: Habermas’s engagement with the questions posed by anthropology began during his university studies—when he evinced skepticism about efforts to determine the unchanging qualities of human nature. He presented his reflections in an encyclopedia article (1958) that received broad attention at the time. According to Otfried Höffe (1992), this piece is responsible for the hegemony of “postanthropological thinking” that prevailed in the “human sciences” until the 1990s (7). In keeping with the conventions of the genre, the first part of Habermas’s encyclopedia entry provides an introductory overview of the history and essential concepts of anthropological thought; the second part, however,
47 CONSERVATISM from:
The Habermas Handbook
Author(s) BRUMLIK MICHA
Abstract: Conservative thinking in its various adumbrations has interested Jürgen Habermas since the very beginning of his sociological and philosophical efforts. In 1963, he authored the article “Kritische und konservative Aufgaben der Soziologie” (Critical and conservative tasks of sociology). Referring to Scottish moral philosophy—especially the works of David Hume—as a conservative element of sociology in its early stages, Habermas declared that conservatism “esteems tradition as the peaceful basis of ongoing development precisely because it does not question the naturalness [
Naturwüchsigkeit] of progress.”
70 RADICAL REFORMISM from:
The Habermas Handbook
Author(s) BRUNKHORST HAUKE
Abstract: Just as the label “the theory of communicative action” effectively covers all of Habermas’s work to date, the phrase “radical reformism” stands for the author’s view of political praxis— i.e., the practical implications of his theoretical reflections. In a lengthy introduction—written in the winter of 1969—to his first collection of essays, notes (
Denkschriften), and contributions to debates on university reform and student protest, Habermas addressed the objectives, theoretical justifications, achievements, reactions, and origins (which were the same across the globe) of the first international movement of this kind. The piece ends with Lenin’s famous question: “What is to
74 SOCIETY from:
The Habermas Handbook
Author(s) ROSA HARTMUT
Abstract: Sociological concepts admit analysis along three lines of questioning (Rosa, Strecker, and Kottmann 2007): What
isa society? That is, how and by what means does it constitute itself—what forms its basis or fundamental unity? (Synthesis). Through what processes and in what manner does societychange? What factors serve as “motors” for transformation? Are there rules underlying its course of development? (Dynamis). Can the evolution of societies besteered, controlled—or, at very least, influenced by social actors? (Praxis).
Book Title: Randall Jarrell and His Age- Publisher: Columbia University Press
Author(s): Burt Stephen
Abstract: Burt's book examines all of Jarrell's work, incorporating new research based on previously undiscovered essays and poems. Other books have examined Jarrell's poetry in biographical or formal terms, but none have considered both his aesthetic choices and their social contexts. Beginning with an overview of Jarrell's life and loves, Burt argues that Jarrell's poetry responded to the political questions of the 1930s, the anxieties and social constraints of wartime America, and the apparent prosperity, domestic ideals, and professional ideology that characterized the 1950s. Jarrell's work is peopled by helpless soldiers, anxious suburban children, trapped housewives, and lonely consumers.
Randall Jarrell and His Agesituates the poet-critic among his peers -- including Bishop, Lowell, and Arendt -- in literature and cultural criticism. Burt considers the ways in which Jarrell's efforts and achievements encompassed the concerns of his time, from teen culture to World War II to the Cuban Missile Crisis; the book asks, too, how those efforts might speak to us now.
Link: http://www.jstor.org/stable/10.7312/burt12594
Book Title: Randall Jarrell and His Age- Publisher: Columbia University Press
Author(s): Burt Stephen
Abstract: Burt's book examines all of Jarrell's work, incorporating new research based on previously undiscovered essays and poems. Other books have examined Jarrell's poetry in biographical or formal terms, but none have considered both his aesthetic choices and their social contexts. Beginning with an overview of Jarrell's life and loves, Burt argues that Jarrell's poetry responded to the political questions of the 1930s, the anxieties and social constraints of wartime America, and the apparent prosperity, domestic ideals, and professional ideology that characterized the 1950s. Jarrell's work is peopled by helpless soldiers, anxious suburban children, trapped housewives, and lonely consumers.
Randall Jarrell and His Agesituates the poet-critic among his peers -- including Bishop, Lowell, and Arendt -- in literature and cultural criticism. Burt considers the ways in which Jarrell's efforts and achievements encompassed the concerns of his time, from teen culture to World War II to the Cuban Missile Crisis; the book asks, too, how those efforts might speak to us now.
Link: http://www.jstor.org/stable/10.7312/burt12594
Book Title: Political Uses of Utopia-New Marxist, Anarchist, and Radical Democratic Perspectives
Publisher: Columbia University Press
Author(s): INGRAM JAMES D.
Abstract: Utopia has long been banished from political theory, framed as an impossible-and possibly dangerous-political ideal, a flawed social blueprint, or a thought experiment without any practical import. Even the "realistic utopias" of liberal theory strike many as wishful thinking. Can politics think utopia otherwise? Can utopian thinking contribute to the renewal of politics?In
Political Uses of Utopia, an international cast of leading and emerging theorists agree that the uses of utopia for politics are multiple and nuanced and lie somewhere between-or, better yet, beyond-the mainstream caution against it and the conviction that another, better world ought to be possible. Representing a range of perspectives on the grand tradition of Western utopianism, which extends back half a millennium and perhaps as far as Plato, these essays are united in their interest in the relevance of utopianism to specific historical and contemporary political contexts. Featuring contributions from Miguel Abensour, Étienne Balibar, Raymond Geuss, and Jacques Rancière, among others,Political Uses of Utopiareopens the question of whether and how utopianism can inform political thinking and action today.
Link: http://www.jstor.org/stable/10.7312/chro17958
7 A STRANGE FATE FOR POLITICS: from:
Political Uses of Utopia
Author(s) GRANT JOHN
Abstract: Must utopia remain utopian, or can it be achieved without at the same time announcing its own end? This question helps to orient an examination of Fredric Jameson’s engagement with utopia and the critical insights about society that come with it. In early work such as “Reification and Utopia in Mass Culture” (1979), Jameson articulates how cultural artifacts contain twin utopian and ideological components, with the latter never managing to preclude the former. In more recent work such as “The Politics of Utopia” (2004), Jameson claims that utopian thinking flourishes when we find politics has been suspended. This raises a
11 THE SENSES AND USES OF UTOPIA from:
Political Uses of Utopia
Author(s) RANCIÈRE JACQUES
Abstract: I will present here a few very general hypotheses concerning a simple question, the simplest that could be asked about utopia: that of its prefix. I will leave to one side the question of whether this
u-comes fromou- or eu-, whether the word “utopia” originally meant thenonplaceor thegood place. If the former interpretation is already established, it is because thegood placewas not thought except as anonplace. The problem crystallizes around the sense of a negation. How can we interpret its virtue? What is the topos denied or displaced by u-topia?
12 REALISM, WISHFUL THINKING, UTOPIA from:
Political Uses of Utopia
Author(s) GEUSS RAYMOND
Abstract: The short monograph
Philosophy and Real Politicsrepresents my attempt to give a sketchy answer to the question of how a political philosophy that can be taken seriously might look today.¹ As an explicitly programmatic work, the book certainly does not claim to contain a complete political philosophy, if completeness would even be a meaningful demand in this domain. Rather, it includes only a few positive and a few negative pointers: positive pointers as to where one could possibly continue the investigation, and negative pointers concerning approaches and modes of inquiry that have proven to be not especially promising, or
Six Writing for the Voice from:
Neopoetics
Abstract: Despite the silence of the written surface, the literate imagination has from its very beginnings been deeply engaged in restoring the immediacy of the human voice. In this chapter I will first revisit the question of why the Greeks and Romans preferred to write their words in continuous script without inserting spaces between words and suggest how speech simulation may have influenced this choice. Then I consider that other literary uncertainty, the evolution of the lyric, the genre Plato and Aristotle ignored, that nevertheless over the centuries has become recognized as the prototypical poetic genre. This is a long story,
CHAPTER TWO The Present Breathes Through History from:
On the Difficulty of Living Together
Abstract: To more than one person that will sound like a terminal question
3 Violence and Hyperbole: from:
Foucault/Derrida Fifty Years Later
Author(s) NAAS MICHAEL
Abstract: About two-thirds of the way through the second year of
The Death Penalty, Derrida takes a step back for a moment from the texts and figures he has been reading for the past several weeks in order to reflect upon the progress of the seminar as a whole. He steps back from his readings of Kant, Heidegger, Theodor Reik, and others on questions of reason, calculation, cruelty, punishment, and, of course, the death penalty, in order to suggest that the question they have been revolving around from the very beginning of the seminar will have been less that of the
5 “The Common Root of Meaning and Nonmeaning”: from:
Foucault/Derrida Fifty Years Later
Author(s) KHURANA THOMAS
Abstract: The transformation of the transcendental question is in fact a project that, in general, Foucault
9 Power and the “Drive for Mastery”: from:
Foucault/Derrida Fifty Years Later
Author(s) TRUMBULL ROBERT
Abstract: In the 1990s, nearly thirty years after the publication of “Cogito and the History of Madness,” Derrida returned to Foucault in a text intended to mark the thirtieth anniversary of Foucault’s
Histoire de la folie. In “‘To Do Justice to Freud’” (“‘Être juste avec Freud’”), Derrida revisits some of the central questions in the contretemps aroundHistory of Madnessand “Cogito and the History of Madness,” but he does so in the context of an engagement with Foucault that extends the debate in a new direction. The turn in the debate is announced straightaway in the title: at issue, now,
10 “This Death Which Is Not One”: from:
Foucault/Derrida Fifty Years Later
Author(s) DEUTSCHER PENELOPE
Abstract: To
recall—in derrida’s work there was “always a telephone.” It was just one of the technologies promising to annul distance, while calling into question the immediacy it promised and the distance it promised to annul.¹ Yet, as Eric Prenowitz writes, the telephone held a more peculiar interest: from “Plato’s Pharmacy,” through Derrida’s many reflections on teletechnologies (generalized inEchographies), to the ongoing dialogues with Hélène Cixous² that were also repeated openings to sexual difference. Consistent with those openings, the telephone becomes, at one point in hisThe Death Penalty, Volume 1, an umbilical cord. Here is Derrida describing teletechnology
12 The Truth About Parrhēsia: from:
Foucault/Derrida Fifty Years Later
Author(s) BENNINGTON GEOFFREY
Abstract: Rather than rehearse the now well-trodden “debate” around the “Cogito” essay itself, which has arguably been a
dialogue de sourds—in which historically inclined readers are impressed by the historical nature of Foucault’s reply to Derrida and his parting jibe at Derrida’s supposedly “historically well-determined little pedagogy,” and philosophically inclined readers are more impressed by Foucault’s failure to respond to Derrida’s more general questions except by means of invective¹—in this essay I will try to approach some of these questions more obliquely via Foucault’s attempts in his last lecture courses to reformulate the relationships between philosophy, rhetoric, truth, and
Book Title: History in the Comic Mode-Medieval Communities and the Matter of Person
Publisher: Columbia University Press
Author(s): Holsinger Bruce W.
Abstract: In this groundbreaking collection, twenty-one prominent medievalists discuss continuity and change in ideas of personhood and community and argue for the viability of the comic mode in the study and recovery of history. These scholars approach their sources not from a particular ideological viewpoint but with an understanding that all topics, questions, and explanations are viable. They draw on a variety of sources in Latin, Arabic, French, German, Middle English, and more, and employ a range of theories and methodologies, always keeping in mind that environments are inseparable from the making of the people who inhabit them and that these people are in part constituted by and understood in terms of their communities.
Link: http://www.jstor.org/stable/10.7312/fult13368
INTRODUCTION: from:
History in the Comic Mode
Author(s) Fulton Rachel
Abstract: Some of the most enduring questions inspiring the modern study of medieval European cultures have concerned the relationship between person and community. How did medieval people relate to their communities, and what shaped or determined the nature of this relationship at certain moments and in particular places? To what extent can the self in the Middle Ages be understood as an autonomous individual or subject independent of the pressures of community, institution, and locality—as a “modern” subject, as some might characterize this species of individualism? Conversely, did the pressures of collectivity and commonality in medieval culture most often disallow
14 WHY ALL THE FUSS ABOUT THE MIND? from:
History in the Comic Mode
Author(s) Clark Anne L.
Abstract: Scholarship on medieval culture and religion has been greatly enriched by attention to the body. Among other insights, this scholarship illuminates medieval perspectives on connections between body and soul and the thinking part of the person that we call the “mind.” Theorists today also highlight connections between thinking and embodiedness, and questions about how this embodied mind works are being approached in various disciplines—psychology, computer sciences, neurobiology, linguistics, philosophy, anthropology—loosely connected by the term
cognitive science. Some cognitive paradigms have been developed in or applied to the study of religion. This relatively new use of cognitive theory to
21 MAGIC, BODIES, UNIVERSITY MASTERS, AND THE INVENTION OF THE LATE MEDIEVAL WITCH from:
History in the Comic Mode
Author(s) Marrone Steven P.
Abstract: The tale of women riding the skies at night in the train of a huntress or warrior queen reaches far back in the folk history of Europe. One of the earliest medieval references to it occurs in a collection of canons compiled in the early tenth century by Abbot Regino of Prüm, from which source it was quoted and cited until it achieved classic status in the version included by Master Gratian of Bologna in his twelfth-century
Concordia discordantium canonum, or Decretum, as causa 26, question 5, canon 12, the notorious Canon Episcopi. A compilation of two texts, both probably
Chapter Seven “Animage” and the New Visual Culture from:
The End of Cinema?
Abstract: Among the many binary oppositions dividing planet cinema today, one as we have seen concerns the life or death of the medium. Some commentators, whom we might describe as pessimists, believe that cinema, or at least the cinema we knew in the twentieth century, has no future. They think its time has passed or at the very least that the changes to its identity that have taken place are so intense that it must be redefined. Some even believe that it is urgent that we give it a new name. This is not the first time the question what to
Chapter Seven “Animage” and the New Visual Culture from:
The End of Cinema?
Abstract: Among the many binary oppositions dividing planet cinema today, one as we have seen concerns the life or death of the medium. Some commentators, whom we might describe as pessimists, believe that cinema, or at least the cinema we knew in the twentieth century, has no future. They think its time has passed or at the very least that the changes to its identity that have taken place are so intense that it must be redefined. Some even believe that it is urgent that we give it a new name. This is not the first time the question what to
1. A NEW ANSWER from:
Progress and Values in the Humanities
Abstract: The question of progress in the humanities is an ancient one. To offer a new answer, I suggest we compare the objects of humanistic inquiry to the objects of natural science. They are radically different. To show this, I use an unusual device: the magnifying lens. Using the magnifying lens, we can distinguish two types of object: one type (objects amenable to natural science) can sustain magnification; the other type (objects typical of humanistic inquiry) cannot. I demonstrate this thesis in two slide shows; the short version summarized above, and a longer version entitled “Magnification” on my web page.¹ These
4. SEVEN OF NINE AND FIVE OF NINE from:
Progress and Values in the Humanities
Abstract: The good clinician, like the good pastor or rabbi of religious traditions, learns quickly that to help people get better we must link them to their and our myths, that is, to
our narratives. For American psychiatrists and many psychotherapists, this means we should use the “five-of-nine” rule and similar rules announced in the DSM-IV, the bible of psychiatry. However, by doing so we find ourselves uncannily associated with science fiction and religion and their vast efforts to solve the problem of human being. Neither science fiction authors nor we can wait for rigorous science to solve questions that arise
SUICIDE IN from:
Eastwood's Iwo Jima
Author(s) BURGOYNE ROBERT
Abstract: The second film in Clint Eastwood’s World War II diptych,
Letters from Iwo Jima (2006), immediately sets itself apart from all previous war films by focusing on the question of suicide. For so long a taboo in Western culture and rarely represented in American films, suicide occupies a space in the US imagination that is deeply Other. In US war films, suicide has conventionally served to mark the enemy; the perceived fanaticism of kamikaze pilots in World War II films or the blind frenzy of suicide bombers in films about contemporary Arab and Islamic conflicts defines them as pathological agents
Book Title: Broken Tablets-Levinas, Derrida, and the Literary Afterlife of Religion
Publisher: Columbia University Press
Author(s): HAMMERSCHLAG SARAH
Abstract: Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.
Link: http://www.jstor.org/stable/10.7312/hamm17058
5 LITERATURE AND THE POLITICAL-THEOLOGICAL REMAINS from:
Broken Tablets
Abstract: Claude Lefort’s essay “Permanence of the Theologico-Political?” in answering the question as to why political philosophers in the modern era make recourse to theological language, suggests that democracy makes possible the identifiable sphere of the political as such through the very appearance of an empty place of sovereignty. As Lefort puts it, “The formula ‘power belongs to no one’ can also be translated into the formula ‘power belongs to none of us.’”¹ This itself generates the need for a symbolic register, a vacuum into which the religious enters, not necessarily as the guarantor of power itself but as a marker
Book Title: Broken Tablets-Levinas, Derrida, and the Literary Afterlife of Religion
Publisher: Columbia University Press
Author(s): HAMMERSCHLAG SARAH
Abstract: Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.
Link: http://www.jstor.org/stable/10.7312/hamm17058
5 LITERATURE AND THE POLITICAL-THEOLOGICAL REMAINS from:
Broken Tablets
Abstract: Claude Lefort’s essay “Permanence of the Theologico-Political?” in answering the question as to why political philosophers in the modern era make recourse to theological language, suggests that democracy makes possible the identifiable sphere of the political as such through the very appearance of an empty place of sovereignty. As Lefort puts it, “The formula ‘power belongs to no one’ can also be translated into the formula ‘power belongs to none of us.’”¹ This itself generates the need for a symbolic register, a vacuum into which the religious enters, not necessarily as the guarantor of power itself but as a marker
Book Title: Broken Tablets-Levinas, Derrida, and the Literary Afterlife of Religion
Publisher: Columbia University Press
Author(s): HAMMERSCHLAG SARAH
Abstract: Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.
Link: http://www.jstor.org/stable/10.7312/hamm17058
5 LITERATURE AND THE POLITICAL-THEOLOGICAL REMAINS from:
Broken Tablets
Abstract: Claude Lefort’s essay “Permanence of the Theologico-Political?” in answering the question as to why political philosophers in the modern era make recourse to theological language, suggests that democracy makes possible the identifiable sphere of the political as such through the very appearance of an empty place of sovereignty. As Lefort puts it, “The formula ‘power belongs to no one’ can also be translated into the formula ‘power belongs to none of us.’”¹ This itself generates the need for a symbolic register, a vacuum into which the religious enters, not necessarily as the guarantor of power itself but as a marker
Book Title: Broken Tablets-Levinas, Derrida, and the Literary Afterlife of Religion
Publisher: Columbia University Press
Author(s): HAMMERSCHLAG SARAH
Abstract: Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.
Link: http://www.jstor.org/stable/10.7312/hamm17058
5 LITERATURE AND THE POLITICAL-THEOLOGICAL REMAINS from:
Broken Tablets
Abstract: Claude Lefort’s essay “Permanence of the Theologico-Political?” in answering the question as to why political philosophers in the modern era make recourse to theological language, suggests that democracy makes possible the identifiable sphere of the political as such through the very appearance of an empty place of sovereignty. As Lefort puts it, “The formula ‘power belongs to no one’ can also be translated into the formula ‘power belongs to none of us.’”¹ This itself generates the need for a symbolic register, a vacuum into which the religious enters, not necessarily as the guarantor of power itself but as a marker
1 MAKING HISTORY: from:
Regimes of Historicity
Abstract: In a lecture significantly entitled “Other Times, Other Customs: The Anthropology of History,” Marshall Sahlins evoked Jean-Paul Sartre’s question of whether we are yet able “to constitute a structural, historical anthropology.” Sahlins’s response was unequivocal: “Yes, I have tried to suggest here,
le jour est arrivé” (in French in Sahlins). In other words, the day had dawned when one could “explode the concept of history through the anthropological experience of culture.”¹ Taking my cue from this, I will start with this anthropological experience of culture, guided by Sahlins, whose lecture sought to bring that “day” into being, or at least
5 HERITAGE AND THE PRESENT from:
Regimes of Historicity
Abstract: Let us now turn from memory to its alter ego, heritage, while asking the same question as before: how are we to understand, in terms of time and the order of time, the proliferation and universalization of heritage that we have witnessed over the last quarter of a century? More precisely, what regime of historicity is implied by the phenomenon that some have described as the “meteoric rise of the heritage industry” in the 1990s? Did this taste for the past, for everything old, emerge suddenly as a kind of nostalgia for an older regime of historicity that had in
1 MAKING HISTORY: from:
Regimes of Historicity
Abstract: In a lecture significantly entitled “Other Times, Other Customs: The Anthropology of History,” Marshall Sahlins evoked Jean-Paul Sartre’s question of whether we are yet able “to constitute a structural, historical anthropology.” Sahlins’s response was unequivocal: “Yes, I have tried to suggest here,
le jour est arrivé” (in French in Sahlins). In other words, the day had dawned when one could “explode the concept of history through the anthropological experience of culture.”¹ Taking my cue from this, I will start with this anthropological experience of culture, guided by Sahlins, whose lecture sought to bring that “day” into being, or at least
5 HERITAGE AND THE PRESENT from:
Regimes of Historicity
Abstract: Let us now turn from memory to its alter ego, heritage, while asking the same question as before: how are we to understand, in terms of time and the order of time, the proliferation and universalization of heritage that we have witnessed over the last quarter of a century? More precisely, what regime of historicity is implied by the phenomenon that some have described as the “meteoric rise of the heritage industry” in the 1990s? Did this taste for the past, for everything old, emerge suddenly as a kind of nostalgia for an older regime of historicity that had in
CHAPTER 2 Can French Intellectuals Escape Marxism? from:
The Specter of Democracy
Abstract: Although the title of this chapter poses a question, and its analysis will be descriptive, the conclusion is prescriptive. I will offer an argument that explains historically, sociologically, and philosophically the attraction of Marxism in France, the intellectual options that choice entails for those whom I broadly term “communist” (following Marx’s own description in
The Communist Manifesto), and the strength and weaknesses of their position.¹ Finally, I will point to some indices of the emergence of another intellectual style, one that I find more attractive and have labeled elsewhere a “politics of judgment,”² to which I will return later in
3 GLOBAL FEAR from:
Governance in the New Global Disorder
Abstract: When you want to understand a society, it is more useful to examine its fears than its desires. We could say: Tell me whom you are afraid of and I will tell you who you are. We can now register a fear with new characteristics in the fear taxonomy, and we could call it global fear, in other words, fear of the consequences of the process of globalization. It is a question of risks that have to be governed and from which we have the right to be protected. At the same time, unreasonable reactions to some of the concerns
4 A WALLED WORLD from:
Governance in the New Global Disorder
Abstract: The current transformation of many of our borders into walls is a clear indicator of the ambiguity of the process of globalization, which combines opening and fragmentation, delimitation and closure. This issue places crucial aspects of our humanity at stake since borders and boundaries are linked to the realities of inside and outside, inclusion and exclusion, questions of identity and difference. The current tendency of multiplying strategies for closure reveals that we have significant difficulties when it comes to different ways of configuring everything that has to do with the legal-political realm, citizenship, identity, or security. Perhaps it is time
EPILOGUE: from:
Governance in the New Global Disorder
Abstract: In a world like ours that belongs to everyone and to no one, a world of shared threats and common goods, where ownership should be reexamined, and demands for cooperation are stronger and stronger, a world that opens and protects itself, in which we are all equally exposed and which lacks outskirts, wrapped in interdependence and contagions, the most difficult and at the same time most demanding questions are: Who are we? How should we who live in this common world conceive of ourselves and how should we act? Making the distinction between us and them is crucial to determining
Book Title: Harmattan-A Philosophical Fiction
Publisher: Columbia University Press
Author(s): JACKSON MICHAEL
Abstract: Evoking the hot, dust-filled Harmattan winds that blow from the Sahara to the Gulf of Guinea, this book creatively explores what it means to be buffeted by the unforeseen and the unknown. Celebrating the life-giving potential of people, places, and powers that lie beyond our established worlds,
Harmattanconnects existential vitality to the act of resisting prescribed customs and questioning received notions of truth. At the book's heart is the fictional story of Tom Lannon, a graduate student from Cambridge University, who remains ambivalent about pursuing a conventional life. After traveling to Sierra Leone in the aftermath of its devastating civil war, Tom meets a writer who helps him explore the possibilities of renewal. Illustrating the fact that certain aspects of human existence are common to all people regardless of culture and history,Harmattanremakes the distinction between home and world and the relationship between knowledge and life.
Link: http://www.jstor.org/stable/10.7312/jack17234
Book Title: Situating Existentialism-Key Texts in Context
Publisher: Columbia University Press
Author(s): BERNASCONI ROBERT
Abstract: Emphasizing the multidisciplinary and global nature of existential arguments, the chosen texts relate to philosophy, religion, literature, theater, and culture and reflect European, Russian, Latin American, African, and American strains of thought. Readings are grouped into three thematic categories: national contexts, existentialism and religion, and transcultural migrations that explore the reception of existentialism. The volume explains how literary giants such as Dostoevsky and Tolstoy were incorporated into the existentialist fold and how inclusion into the canon recast the work of Kierkegaard and Nietzsche, and it describes the roles played by Jaspers and Heidegger in Germany and the Paris School of existentialism in France. Essays address not only frequently assigned works but also underappreciated discoveries, underscoring their vital relevance to contemporary critical debate. Designed to speak to a new generation's concerns, the collection deploys a diverse range of voices to interrogate the fundamental questions of the human condition.
Link: http://www.jstor.org/stable/10.7312/juda14774
13 Simone de Beauvoir in Her Times and Ours: from:
Situating Existentialism
Author(s) Bergoffen Debra
Abstract: It is impossible to know where Simone de Beauvoir’s thinking would have gone had she been spared the depravation and fright of living in Nazi-occupied Paris. What we do know is that coming face-to-face with forces of injustice beyond her control gave a new urgency to the questions of evil and the other. Beauvoir spoke of the war as creating an existential rupture in time and spoke of herself as having undergone a conversion.¹ She could no longer afford the luxury of focusing on her own happiness and pleasure. The question of oppression became a pressing concern. One cannot refuse
Book Title: Situating Existentialism-Key Texts in Context
Publisher: Columbia University Press
Author(s): BERNASCONI ROBERT
Abstract: Emphasizing the multidisciplinary and global nature of existential arguments, the chosen texts relate to philosophy, religion, literature, theater, and culture and reflect European, Russian, Latin American, African, and American strains of thought. Readings are grouped into three thematic categories: national contexts, existentialism and religion, and transcultural migrations that explore the reception of existentialism. The volume explains how literary giants such as Dostoevsky and Tolstoy were incorporated into the existentialist fold and how inclusion into the canon recast the work of Kierkegaard and Nietzsche, and it describes the roles played by Jaspers and Heidegger in Germany and the Paris School of existentialism in France. Essays address not only frequently assigned works but also underappreciated discoveries, underscoring their vital relevance to contemporary critical debate. Designed to speak to a new generation's concerns, the collection deploys a diverse range of voices to interrogate the fundamental questions of the human condition.
Link: http://www.jstor.org/stable/10.7312/juda14774
13 Simone de Beauvoir in Her Times and Ours: from:
Situating Existentialism
Author(s) Bergoffen Debra
Abstract: It is impossible to know where Simone de Beauvoir’s thinking would have gone had she been spared the depravation and fright of living in Nazi-occupied Paris. What we do know is that coming face-to-face with forces of injustice beyond her control gave a new urgency to the questions of evil and the other. Beauvoir spoke of the war as creating an existential rupture in time and spoke of herself as having undergone a conversion.¹ She could no longer afford the luxury of focusing on her own happiness and pleasure. The question of oppression became a pressing concern. One cannot refuse
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
Book Title: Reimagining the Sacred-Richard Kearney Debates God with James Wood, Catherine Keller, Charles Taylor, Julia Kristeva, Gianni Vattimo, Simon Critchley, Jean-Luc Marion, John Caputo, David Tracey, Jens Zimmermann, and Merold Westphal
Publisher: Columbia University Press
Author(s): Zimmermann Jens
Abstract: Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love.
Link: http://www.jstor.org/stable/10.7312/kear16102
Epilogue: from:
Reimagining the Sacred
Author(s) KEARNEY RICHARD
Abstract: I will start with a few words on hermeneutics—or what David Tracy calls the “new hermeneutics.” I begin
Anatheismwith a question that Paul Ricoeur asked me when I first attended his seminar in Paris, in 1977. He went around the room and asked each new student, “D’où parlez-vous?” Where do you speak from? Where do you come from? This
CHAPTER 1 Why Do We Need to Create a Moral Image of the World? from:
Narrating Evil
Abstract: Kant was well aware of humanity’s propensity for evil. Much has been written on the subject, yet we hardly understand it. That humans are capable of harming other humans, and of choosing to do so, is still one of the most puzzling questions—dramas—that we must still confront. This problem has lately been addressed by several philosophers who have reexamined previous attempts to consider these issues.² I, on the other hand, will employ a different view as my point of departure. As I explained in the introduction, I wish to address the problem of evil as a moral problem
Introduction from:
The Disclosure of Politics
Abstract: Recently, Charles Taylor, among others, has written about the different meanings that are attached to the concept of secularization.¹ It seems clear from his analysis that we have only just become aware of the difficulties and problems that the term
secularization suggests. The apparent separation of church and state and the ways we think about how religion and politics might interact are now open questions. Indeed, it is no longer unusual to see that political theorists from both the left and right are prepared to give up what we once took for granted, namely, the fact that, in modernity, religion
3 Hans Blumenberg’s Reoccupational Model: from:
The Disclosure of Politics
Abstract: Although Hans Blumenberg wrote the first version of
The Legitimacy of the Modern Age in 1966, critical responses from Karl Löwith, Hans-Georg Gadamer, and others forced him to revise and expand his manuscript until it was finally published in 1976. Blumenberg’s book offered a different account of secularization than Löwith’s account in Meaning in History(1949, as noted in the previous chapter). Blumenberg was trying not only to develop a less negative view of the secular from that offered by Heidegger, Löwith, and Schmitt, he was also undertaking the great task of explaining that the questions raised by the moderns were
6 Reinhart Koselleck’s Model of Secularization: from:
The Disclosure of Politics
Abstract: In previous chapters I have often referred to Reinhart Koselleck’s work, especially his method of conceptual history, which I consistently find useful with regard to questions of translation and innovation in the emergence of secularized forms of political concepts. Koselleck is also helpful for understanding the dynamic feedback between the formulation of a concept and the social reality that creates the space in which the concept is accepted and used. In this chapter I will focus on Koselleck’s largely negative assessment of the ways in which the problem of politics versus morality has been addressed in Enlightenment thought. Koselleck’s model
2 THE JAPANESE COLONIAL STATE AND ITS FORM OF KNOWLEDGE IN TAIWAN from:
Taiwan Under Japanese Colonial Rule, 1895-1945
Author(s) JEN-TO YAO
Abstract: As alien rulers who hardly knew anything about Taiwan before they landed on the island at the end of the nineteenth century, the members of the Japanese colonial government inevitably encountered two fundamental difficulties, which can be encapsulated in the universal questions posed by Bruno Latour in another context: “how to be familiar with things, people and events which are distant,” and, in turn, “how to act at a distance on unfamiliar events, places, and people” (Latour 1987:220, 223). Latour’s answer to these questions is, of course, already well known: by appealing to “some mobile, stable and combinable means to
EPILOGUE: from:
Prose of the World
Abstract: At the heart of the genre of prose fiction exists a set of fundamental questions about time and narrative. If narrative is inextricably bound up with the category of time, what is—and what should be—the relative importance of the ordinary everyday and that of the major event? Is narrative essentially event bound? Is it embedded in what Franco Moretti calls a Hegelian “teleological rhetoric,” wherein “the meaning of events lies in their finality” and where “events acquire meaning when they lead to
one ending, and one only”?¹ Does the crux of narratives, as Moretti puts the question, rest
Introduction from:
Religion and the Specter of the West
Abstract: A certain repetition of the colonial event seems to haunt the very manner in which different portions of humanity have attempted, or indeed have been permitted, to engage with what has come to be called “the political.” This repetition can be visualized in terms of the revived function and reassigned place of the phenomenon called “religion”—more specifically, its recent return as “political religion,” or its seeming incompatibility with the demands of secular liberal democracy and multiculturalism. For South Asians the relationship between religion and repetition continues to be a vexed issue in their attempts to rethink the questions of
5 Ideologies of Sacred Sound from:
Religion and the Specter of the West
Abstract: In chapter 4 we glimpsed the possibility of pulling away one of the key terms in the Sikh lexicon, namely, the concept of
śabda-guru(the Word as Guru), from the grasp of an ontotheology imposed on it by Sikh neocolonial and modern Western interpretations. Yet the question remained whether, once disentangled from the colonial metaphysics, the termśabda-gurucould then be relocated into some indigenous context. During the late 1970s and 80s, in the wake of a postwar crisis of humanism that seemed to have afflicted the humanities and social sciences, different versions of this very move were implemented by
2 Kierkegaard’s Diagnostics from:
The Highway of Despair
Abstract: The writings of Søren Kierkegaard present a notorious challenge to the reader in search of definitive answers to the questions they pose about despair, anxiety, and other “wounds of Spirit.” While Kierkegaard—under his own name or with his many pseudonyms—hoped to elucidate a Christian remedy to the seemingly intractable problem of modern despair, his reformulation of faith seems somewhat feeble in the face of it. Kierkegaard’s texts simply cannot be measured by the solutions he offers, which are consistently inadequate to the questions he raises. Some of his readers have looked to the upbuilding discourses (the “religious” writings
Concluding Postscript from:
The Highway of Despair
Abstract: No single thinker has done more to shape the idea of critical theory in the postwar period than Jürgen Habermas. As I see things, Habermas turns away from a potential project opened up by the thinkers considered in this study—not just Adorno, to whom his connection is obvious, but also Bataille, of whom he is substantially more critical, and Fanon, about whom he says nothing. In recent years, Habermas has turned his attention to questions pertaining to philosophy and religion, the relationship between reason and faith, and the connection between postmetaphysical thinking and theological endeavors. These inquiries are exciting,
CHAPTER 5 Mircea Daneliuc: from:
Contemporary Romanian Cinema
Abstract: Mircea Daneliuc unquestionably stands as the most important Romanian director of the 1980s, while also proving relatively prolific and thought-provoking during the immediate post-Communist period (five films from 1991 to 1995). As was the case with other auteurs, his work has only been partially shown to non-domestic audiences and still needs to be reconsidered for a number of reasons. The first and most important one relates to the fact that despite enormous difficulties, Daneliucʹs films managed to escape Communist censorship, while bringing to the fore extremely authentic characters and situations, thus constituting an invaluable picture of Romanian society. The second
CHAPTER 5 Mircea Daneliuc: from:
Contemporary Romanian Cinema
Abstract: Mircea Daneliuc unquestionably stands as the most important Romanian director of the 1980s, while also proving relatively prolific and thought-provoking during the immediate post-Communist period (five films from 1991 to 1995). As was the case with other auteurs, his work has only been partially shown to non-domestic audiences and still needs to be reconsidered for a number of reasons. The first and most important one relates to the fact that despite enormous difficulties, Daneliucʹs films managed to escape Communist censorship, while bringing to the fore extremely authentic characters and situations, thus constituting an invaluable picture of Romanian society. The second
CHAPTER 5 Mircea Daneliuc: from:
Contemporary Romanian Cinema
Abstract: Mircea Daneliuc unquestionably stands as the most important Romanian director of the 1980s, while also proving relatively prolific and thought-provoking during the immediate post-Communist period (five films from 1991 to 1995). As was the case with other auteurs, his work has only been partially shown to non-domestic audiences and still needs to be reconsidered for a number of reasons. The first and most important one relates to the fact that despite enormous difficulties, Daneliucʹs films managed to escape Communist censorship, while bringing to the fore extremely authentic characters and situations, thus constituting an invaluable picture of Romanian society. The second
CHAPTER 5 Mircea Daneliuc: from:
Contemporary Romanian Cinema
Abstract: Mircea Daneliuc unquestionably stands as the most important Romanian director of the 1980s, while also proving relatively prolific and thought-provoking during the immediate post-Communist period (five films from 1991 to 1995). As was the case with other auteurs, his work has only been partially shown to non-domestic audiences and still needs to be reconsidered for a number of reasons. The first and most important one relates to the fact that despite enormous difficulties, Daneliucʹs films managed to escape Communist censorship, while bringing to the fore extremely authentic characters and situations, thus constituting an invaluable picture of Romanian society. The second
Book 6 THEOSOPHIES: from:
The Awakened Ones
Abstract: While the antinomian movements in England were central to our understanding of Blake, one may ask how influential they were for Blavatsky, who was born and raised in Russia in the Orthodox Church. The late nineteenth century did not make it easy to be an antirationalist as Blake was. It was not only the impact of science that began to erode the field of visionary religion but also a galaxy of philosophers and thinkers who questioned the intellectual legitimacy of the Christian faith. This was the era of Herbert Spencer and John Stuart Mill, of Auguste Comte and Ernest Renan,
Book 6 THEOSOPHIES: from:
The Awakened Ones
Abstract: While the antinomian movements in England were central to our understanding of Blake, one may ask how influential they were for Blavatsky, who was born and raised in Russia in the Orthodox Church. The late nineteenth century did not make it easy to be an antirationalist as Blake was. It was not only the impact of science that began to erode the field of visionary religion but also a galaxy of philosophers and thinkers who questioned the intellectual legitimacy of the Christian faith. This was the era of Herbert Spencer and John Stuart Mill, of Auguste Comte and Ernest Renan,
SEVENTEEN Hedonist Politics from:
A Hedonist Manifesto
Abstract: Where is the Left? It is an appropriate question, but there is something more fundamental about it. When was it born? How do we find it? What defines it? What battles does it pick? What does its history look like? Who are its great figures? What are its watershed events? What are its failures, limits, and blind spots? Of course there is Socialism, Communism, Stalinism, Trotskyism, Maoism, and Bolshevism, but what is there in common between Jaurès and Lenin? Stalin and Trotsky? Mao and Mitterrand? Saint-Just and François Hollande?
Theoretically,they share a desire to eliminate poverty, wretchedness, injustice, and
Book Title: The Triangle of Representation- Publisher: Columbia University Press
Author(s): Prendergast Christopher
Abstract: The Triangle of Representationraises a range of theoretical, historical, and aesthetic questions, and offers subtle readings of such cultural critics as Raymond Williams, Paul de Man, Edward Said, Walter Benjamin, and Hélène Cixous, in addition to penetrating investigations of visual artists like Gros, Ingres, and Matisse and significant insights into Proust and the onus of translating him. Above all, Prendergast's work is a striking display of how a firm grounding in theory is essential for the exploration of art and literature.
Link: http://www.jstor.org/stable/10.7312/pren12090
7 Representation or Embodiment? from:
The Triangle of Representation
Abstract: “It is characteristic of philosophical writing that it must continually confront the question of
Darstellung.” This—the opening sentence of the “Epistemo-Critical Prologue” to The Origin of German Tragic Drama—is arguably the most important and philosophically freighted sentence in the entire Benjaminian oeuvre. In quoting it in English translation I have left the original Darstellung, because the way this particular word—with a long history in German philosophy and aesthetics—is translated at once raises and potentially begs many questions: is it better translated as “representation” or as “presentation”? The published translation has “representation,” which does indeed correspond to
Book Title: The Triangle of Representation- Publisher: Columbia University Press
Author(s): Prendergast Christopher
Abstract: The Triangle of Representationraises a range of theoretical, historical, and aesthetic questions, and offers subtle readings of such cultural critics as Raymond Williams, Paul de Man, Edward Said, Walter Benjamin, and Hélène Cixous, in addition to penetrating investigations of visual artists like Gros, Ingres, and Matisse and significant insights into Proust and the onus of translating him. Above all, Prendergast's work is a striking display of how a firm grounding in theory is essential for the exploration of art and literature.
Link: http://www.jstor.org/stable/10.7312/pren12090
7 Representation or Embodiment? from:
The Triangle of Representation
Abstract: “It is characteristic of philosophical writing that it must continually confront the question of
Darstellung.” This—the opening sentence of the “Epistemo-Critical Prologue” to The Origin of German Tragic Drama—is arguably the most important and philosophically freighted sentence in the entire Benjaminian oeuvre. In quoting it in English translation I have left the original Darstellung, because the way this particular word—with a long history in German philosophy and aesthetics—is translated at once raises and potentially begs many questions: is it better translated as “representation” or as “presentation”? The published translation has “representation,” which does indeed correspond to
Book Title: Encountering Religion-Responsibility and Criticism After Secularism
Publisher: Columbia University Press
Author(s): ROBERTS TYLER
Abstract: To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation.
Link: http://www.jstor.org/stable/10.7312/robe14752
Book Title: Milton and the Rabbis-Hebraism, Hellenism, and Christianity
Publisher: Columbia University Press
Author(s): Shoulson Jeffrey S.
Abstract: Shoulson is unconvinced of a direct link between a specific collection of rabbinic writings and Milton's works. He argues that many of Milton's poetic ideas that parallel midrash are likely to have entered Christian discourse not only through early modern Christian Hebraicists but also through Protestant writers and preachers without special knowledge of Hebrew. At the heart of Shoulson's inquiry lies a fundamental question: When is an idea, a theme, or an emphasis distinctively Judaic or Hebraic and when is it Christian? The difficulty in answering such questions reveals and highlights the fluid interaction between ostensibly Jewish, Hellenistic, and Christian modes of thought not only during the early modern period but also early in time when rabbinic Judaism and Christianity began.
Link: http://www.jstor.org/stable/10.7312/shou12328
Book Title: Winged Faith-Rethinking Globalization and Religious Pluralism through the Sathya Sai Movement
Publisher: Columbia University Press
Author(s): Srinivas Tulasi
Abstract: This study considers a new kind of cosmopolitanism located in an alternate understanding of difference and contestation. It considers how acts of "sacred spectating" and illusion, "moral stakeholding" and the problems of community are debated and experienced. A thrilling study of a transcultural and transurban phenomenon that questions narratives of self and being, circuits of sacred mobility, and the politics of affect,
Winged Faithsuggests new methods for discussing religion in a globalizing world and introduces readers to an easily critiqued yet not fully understood community.
Link: http://www.jstor.org/stable/10.7312/srin14932
2 “Saying and the Said”: from:
The Death of Philosophy
Abstract: As I showed earlier in
Critique de la représentation,¹ these two philosophical currents—both the most widely practiced and the most different in style—have as a common horizon a questioning of the concept of representation. But even if these two great movements of contemporary philosophy are both structured around this
7 The Model’s Fecundity from:
The Death of Philosophy
Abstract: The question of the fecundity of the principle of congruence between a statement and its utterance can be addressed in two parts: an elucidation of the mode of reasoning that gives rise to this principle of self-referentiality, on the one hand, and of its possible modalities of application on the other. The first is probably the most important in that it determines the mode of reasoning that advances philosophy to the rank of a knowledge that aspires to truth by taking self-referentiality as a law, model, and guide
10 The Tension Between Reference and Self-reference in the Kantian System from:
The Death of Philosophy
Abstract: In Kant, the dual question of reference and self-reference is left to be read from his terms “representation” and “reflection”—representation embodying the mind’s movement toward what is not itself, namely, the object; reflection, the mind’s questioning of its own structures. And yet, in the Kantian system, the conjunction of these two notions turns out to be, in the final analysis, impossible. This impossibility is expressed in a strange oxymoron, the use of which causes the entire framework to implode. To demonstrate the incompatibility between these two orientations, I must first bring out the meaning of the term “representation” and
11 Helmholtz’s Choice as a Choice for Reference: from:
The Death of Philosophy
Abstract: The return to Kant is in fact the choice of a single path that brings an end to the tension in the critical project. It is a matter of “returning” to the question of representation as an explication of the relation between a subject and an object. Let’s first of all recall that, from 1810 to 1850, Hegel and his disciples were the main figures on the philosophical scene. Henri Dussort points this out, “From 1800 to about 1840, speculative thought, its famous developers and their disciples occupied the center stage.”¹ Friedrich Engels himself noted that this enthusiasm for the
Conclusion from:
The Death of Philosophy
Abstract: All the arguments that I have put forward have had but one goal, to answer Jacques Bouveresse’s charge that “the first to wax indignant over Rorty’s proposals” (namely, “that there is no longer any reason to defend philosophy as an autonomous discipline”) would be well advised to find a “more serious justification than what the philosophers in question would agree to provide,”¹ in this case, either the simple practice of the history of philosophy or the development of a particular local investigation, both of which dodge the difficulties of the problem. I thus wanted to show how it is possible
2 “Saying and the Said”: from:
The Death of Philosophy
Abstract: As I showed earlier in
Critique de la représentation,¹ these two philosophical currents—both the most widely practiced and the most different in style—have as a common horizon a questioning of the concept of representation. But even if these two great movements of contemporary philosophy are both structured around this
7 The Model’s Fecundity from:
The Death of Philosophy
Abstract: The question of the fecundity of the principle of congruence between a statement and its utterance can be addressed in two parts: an elucidation of the mode of reasoning that gives rise to this principle of self-referentiality, on the one hand, and of its possible modalities of application on the other. The first is probably the most important in that it determines the mode of reasoning that advances philosophy to the rank of a knowledge that aspires to truth by taking self-referentiality as a law, model, and guide
10 The Tension Between Reference and Self-reference in the Kantian System from:
The Death of Philosophy
Abstract: In Kant, the dual question of reference and self-reference is left to be read from his terms “representation” and “reflection”—representation embodying the mind’s movement toward what is not itself, namely, the object; reflection, the mind’s questioning of its own structures. And yet, in the Kantian system, the conjunction of these two notions turns out to be, in the final analysis, impossible. This impossibility is expressed in a strange oxymoron, the use of which causes the entire framework to implode. To demonstrate the incompatibility between these two orientations, I must first bring out the meaning of the term “representation” and
11 Helmholtz’s Choice as a Choice for Reference: from:
The Death of Philosophy
Abstract: The return to Kant is in fact the choice of a single path that brings an end to the tension in the critical project. It is a matter of “returning” to the question of representation as an explication of the relation between a subject and an object. Let’s first of all recall that, from 1810 to 1850, Hegel and his disciples were the main figures on the philosophical scene. Henri Dussort points this out, “From 1800 to about 1840, speculative thought, its famous developers and their disciples occupied the center stage.”¹ Friedrich Engels himself noted that this enthusiasm for the
Conclusion from:
The Death of Philosophy
Abstract: All the arguments that I have put forward have had but one goal, to answer Jacques Bouveresse’s charge that “the first to wax indignant over Rorty’s proposals” (namely, “that there is no longer any reason to defend philosophy as an autonomous discipline”) would be well advised to find a “more serious justification than what the philosophers in question would agree to provide,”¹ in this case, either the simple practice of the history of philosophy or the development of a particular local investigation, both of which dodge the difficulties of the problem. I thus wanted to show how it is possible
2 “Saying and the Said”: from:
The Death of Philosophy
Abstract: As I showed earlier in
Critique de la représentation,¹ these two philosophical currents—both the most widely practiced and the most different in style—have as a common horizon a questioning of the concept of representation. But even if these two great movements of contemporary philosophy are both structured around this
7 The Model’s Fecundity from:
The Death of Philosophy
Abstract: The question of the fecundity of the principle of congruence between a statement and its utterance can be addressed in two parts: an elucidation of the mode of reasoning that gives rise to this principle of self-referentiality, on the one hand, and of its possible modalities of application on the other. The first is probably the most important in that it determines the mode of reasoning that advances philosophy to the rank of a knowledge that aspires to truth by taking self-referentiality as a law, model, and guide
10 The Tension Between Reference and Self-reference in the Kantian System from:
The Death of Philosophy
Abstract: In Kant, the dual question of reference and self-reference is left to be read from his terms “representation” and “reflection”—representation embodying the mind’s movement toward what is not itself, namely, the object; reflection, the mind’s questioning of its own structures. And yet, in the Kantian system, the conjunction of these two notions turns out to be, in the final analysis, impossible. This impossibility is expressed in a strange oxymoron, the use of which causes the entire framework to implode. To demonstrate the incompatibility between these two orientations, I must first bring out the meaning of the term “representation” and
11 Helmholtz’s Choice as a Choice for Reference: from:
The Death of Philosophy
Abstract: The return to Kant is in fact the choice of a single path that brings an end to the tension in the critical project. It is a matter of “returning” to the question of representation as an explication of the relation between a subject and an object. Let’s first of all recall that, from 1810 to 1850, Hegel and his disciples were the main figures on the philosophical scene. Henri Dussort points this out, “From 1800 to about 1840, speculative thought, its famous developers and their disciples occupied the center stage.”¹ Friedrich Engels himself noted that this enthusiasm for the
Conclusion from:
The Death of Philosophy
Abstract: All the arguments that I have put forward have had but one goal, to answer Jacques Bouveresse’s charge that “the first to wax indignant over Rorty’s proposals” (namely, “that there is no longer any reason to defend philosophy as an autonomous discipline”) would be well advised to find a “more serious justification than what the philosophers in question would agree to provide,”¹ in this case, either the simple practice of the history of philosophy or the development of a particular local investigation, both of which dodge the difficulties of the problem. I thus wanted to show how it is possible
Five MOURNING CROWS: from:
Flight Ways
Abstract: Death, mourning, and that collective mode of dying called “extinction” arepainfully drawn together in this short quote. The bird in question, now long dead itself, was a member of that rarest of corvid species, the Hawaiian Crow (Corvus hawaiiensis). At the time that biologist Glenn Klinger spoke these words, only three of these birds were left in the wild. A couple of years later, in 2002, the last sighting of a free-living Hawaiian Crow was made. Since then, the only surviving crows have lived in captivity, subjects of a long-running breeding and conservation program (USFWS 2009).
Book Title: After Christianity- Publisher: Columbia University Press
Author(s): D’Isanto Luca
Abstract: What has been the fate of Christianity since Nietzsche's famous announcement of the "death of God"? What is the possibility of religion, specifically Christianity, thriving in our postmodern era? In this provocative new book, Gianni Vattimo, leading Italian philosopher, politician, and framer of the European constitution, addresses these critical questions.
Link: http://www.jstor.org/stable/10.7312/vatt10628
5 The West or Christianity from:
After Christianity
Abstract: IT IS NOT too difficult to fill with meaning this title, whose intention stimulates curiosity and eventually provokes, because it evokes too many things often in conflict with each other. It is not so much a matter of filling the title with meaning as of emptying it, at least in part, by reducing it to a set of coherent and intelligible terms. The multiple meanings we immediately assign to this linked pair indicate at the very least that we take it as a natural, granted, and unquestionable fact, though we cannot spell out why this is the case, as always
Book Title: After Christianity- Publisher: Columbia University Press
Author(s): D’Isanto Luca
Abstract: What has been the fate of Christianity since Nietzsche's famous announcement of the "death of God"? What is the possibility of religion, specifically Christianity, thriving in our postmodern era? In this provocative new book, Gianni Vattimo, leading Italian philosopher, politician, and framer of the European constitution, addresses these critical questions.
Link: http://www.jstor.org/stable/10.7312/vatt10628
5 The West or Christianity from:
After Christianity
Abstract: IT IS NOT too difficult to fill with meaning this title, whose intention stimulates curiosity and eventually provokes, because it evokes too many things often in conflict with each other. It is not so much a matter of filling the title with meaning as of emptying it, at least in part, by reducing it to a set of coherent and intelligible terms. The multiple meanings we immediately assign to this linked pair indicate at the very least that we take it as a natural, granted, and unquestionable fact, though we cannot spell out why this is the case, as always
13 VAMPIRES from:
Not Being God
Abstract: “Is someone here a vampire? How sure are we that nobody in this lecture hall is a vampire?” I often put this question to my classes as soon as I walk in.
13 VAMPIRES from:
Not Being God
Abstract: “Is someone here a vampire? How sure are we that nobody in this lecture hall is a vampire?” I often put this question to my classes as soon as I walk in.
2 RESPONSIBILITY IN HISTORY from:
Political Responsibility
Abstract: Responsibility is now a fashionable concept in political theory, philosophy, and critical theory, and,
ceteris paribus, that is a good reason not to write about it. Large bodies of work exist expounding its various connotations and meanings, ranging from questions of accountability and guilt to the need to respond to alterity. And yet there is something rather elusive about the political connotations of contemporary invocations of responsibility within the context of the turn to ethics in the humanities and social sciences, an elusiveness that at first glance seems largely due to hyperindividualized, abstract, and unhistorical thematizations of responsibility. Indeed, recent
15 ENDURING CHANGE: from:
Comparative Journeys
Abstract: Whether there is such a thing as the “essence” or “soul” of China and whether it can change over time are hardly idle questions, questions that I’d like to examine on this occasion. Even for a single individual, the questions of the subject and personal identity-who am I and in what sense the I of today is the same as the I of yesterday-are questions of great complexity and much discussion.¹ To note the difficulty inherent in my project does not mean that students of China have been reluctant to debate the peculiar or distinctive characteristics of that civilization. Indeed,
16 CHINA AND THE PROBLEM OF HUMAN RIGHTS: from:
Comparative Journeys
Abstract: Lecturing on the topic of China and the problem of human rights on various occasions, I have encountered a number of questions that have been repeatedly asked by audiences far and near. These questions have helped to identify for me a core set of issues related to the topic, many of which, mentioned continuously by the news media, have also been examined and debated in an ever-growing mountain of scholarly literature. For this essay, therefore, I have decided to organize my thought around such a series of questions, in hopes that this experimental format will anticipate some of the reader’s
15 ENDURING CHANGE: from:
Comparative Journeys
Abstract: Whether there is such a thing as the “essence” or “soul” of China and whether it can change over time are hardly idle questions, questions that I’d like to examine on this occasion. Even for a single individual, the questions of the subject and personal identity-who am I and in what sense the I of today is the same as the I of yesterday-are questions of great complexity and much discussion.¹ To note the difficulty inherent in my project does not mean that students of China have been reluctant to debate the peculiar or distinctive characteristics of that civilization. Indeed,
16 CHINA AND THE PROBLEM OF HUMAN RIGHTS: from:
Comparative Journeys
Abstract: Lecturing on the topic of China and the problem of human rights on various occasions, I have encountered a number of questions that have been repeatedly asked by audiences far and near. These questions have helped to identify for me a core set of issues related to the topic, many of which, mentioned continuously by the news media, have also been examined and debated in an ever-growing mountain of scholarly literature. For this essay, therefore, I have decided to organize my thought around such a series of questions, in hopes that this experimental format will anticipate some of the reader’s
15 ENDURING CHANGE: from:
Comparative Journeys
Abstract: Whether there is such a thing as the “essence” or “soul” of China and whether it can change over time are hardly idle questions, questions that I’d like to examine on this occasion. Even for a single individual, the questions of the subject and personal identity-who am I and in what sense the I of today is the same as the I of yesterday-are questions of great complexity and much discussion.¹ To note the difficulty inherent in my project does not mean that students of China have been reluctant to debate the peculiar or distinctive characteristics of that civilization. Indeed,
16 CHINA AND THE PROBLEM OF HUMAN RIGHTS: from:
Comparative Journeys
Abstract: Lecturing on the topic of China and the problem of human rights on various occasions, I have encountered a number of questions that have been repeatedly asked by audiences far and near. These questions have helped to identify for me a core set of issues related to the topic, many of which, mentioned continuously by the news media, have also been examined and debated in an ever-growing mountain of scholarly literature. For this essay, therefore, I have decided to organize my thought around such a series of questions, in hopes that this experimental format will anticipate some of the reader’s
Book Title: Chinese History and Culture-Sixth Century B.C.E. to Seventeenth Century
Publisher: Columbia University Press
Author(s): Duke Michael S.
Abstract: The recipient of the Kluge Prize for lifetime achievement in the humanities and the Tang Prize for "revolutionary research" in Sinology, Ying-shih Yü is a premier scholar of Chinese studies.
Chinese History and Culturevolumes 1 and 2 bring his extraordinary oeuvre to English-speaking readers. Spanning two thousand years of social, intellectual, and political change, the essays in these volumes investigate two central questions through all aspects of Chinese life: what core values sustained this ancient civilization through centuries of upheaval, and in what ways did these values survive in modern times?
Link: http://www.jstor.org/stable/10.7312/yu--17858
1. Between the Heavenly and the Human from:
Chinese History and Culture
Abstract: The idea of the “unity of Heaven and man” (
tian ren heyi天人合一) has been generally regarded as a feature uniquely characteristic of Chinese religious and philosophical imagination. Thetian-renpolarity as a category of thinking was already essential to Chinese philosophical analy sis in classical antiquity. Thus, in theZhuangzi, the question of where the fine line is to be drawn between “the heavenly” and “the human” is often asked. Zhuangzi’s emphasis on the notion oftianwas later sharply criticized by Xunzi (ca. 312–230 B.C.E.) as being blinded by the heavenly and insensitive to the human. For
Book Title: Chinese History and Culture-Sixth Century B.C.E. to Seventeenth Century
Publisher: Columbia University Press
Author(s): Duke Michael S.
Abstract: The recipient of the Kluge Prize for lifetime achievement in the humanities and the Tang Prize for "revolutionary research" in Sinology, Ying-shih Yü is a premier scholar of Chinese studies.
Chinese History and Culturevolumes 1 and 2 bring his extraordinary oeuvre to English-speaking readers. Spanning two thousand years of social, intellectual, and political change, the essays in these volumes investigate two central questions through all aspects of Chinese life: what core values sustained this ancient civilization through centuries of upheaval, and in what ways did these values survive in modern times?
Link: http://www.jstor.org/stable/10.7312/yu--17858
1. Between the Heavenly and the Human from:
Chinese History and Culture
Abstract: The idea of the “unity of Heaven and man” (
tian ren heyi天人合一) has been generally regarded as a feature uniquely characteristic of Chinese religious and philosophical imagination. Thetian-renpolarity as a category of thinking was already essential to Chinese philosophical analy sis in classical antiquity. Thus, in theZhuangzi, the question of where the fine line is to be drawn between “the heavenly” and “the human” is often asked. Zhuangzi’s emphasis on the notion oftianwas later sharply criticized by Xunzi (ca. 312–230 B.C.E.) as being blinded by the heavenly and insensitive to the human. For
Book Title: Chinese History and Culture-Seventeenth Century Through Twentieth Century
Publisher: Columbia University Press
Author(s): Duke Michael S.
Abstract: The recipient of the Kluge Prize for lifetime achievement in the humanities and the Tang Prize for "revolutionary research" in Sinology, Ying-shih Yü is a premier scholar of Chinese studies.
Chinese History and Culturevolumes 1 and 2 bring his extraordinary oeuvre to English-speaking readers. Spanning two thousand years of social, intellectual, and political change, the essays in these volumes investigate two central questions through all aspects of Chinese life: what core values sustained this ancient civilization through centuries of upheaval, and in what ways did these values survive in modern times?
Link: http://www.jstor.org/stable/10.7312/yu--17860
5. Qing Confucianism from:
Chinese History and Culture
Abstract: The best way to characterize Confucianism in the Qing dynasty (hereafter Qing Confucianism) is to contrast it with what is called Song-Ming Neo-Confucianism. Song-Ming Neo-Confucians were primarily moral philosophers debating among themselves endlessly on metaphysical questions such as whether “moral princi ples” (
li理) are inherent in “human nature” (xing性) or in “human mind” (xin心). By contrast, Qing Confucians were, first and foremost, scholars devoting themselves painstakingly to philological explication of classical and historical texts. As a result, the Song-Ming Period witnessed the emergence and development of the rivalry between two major philosophical systems represented,respectively, by the Cheng-Zhu
1 THE EMERGENCY OF AESTHETICS from:
Why Only Art Can Save Us
Abstract: Heidegger reformulated as an ontological question Hegel’s judgments on the end of art by asking: “Is art still an essential and necessary way in which that truth happens which is decisive for our historical existence, or is this something that art no longer is?”¹ In doing so, he was trying to overcome the emergency of aesthetics. This emergency does not lie in the “end of art” proclaimed by Hegel but rather in the reduction of art to representable objects to be felt, contemplated, and reproduced as we please. These objects are not simply forms corresponding to the world but also
3 EMERGENCY AESTHETICS from:
Why Only Art Can Save Us
Abstract: The twelve works of art I discuss in chapter 2 thrust us into essential emergencies and call into question our comfortable existence. The emergency aesthetics I limn does not simply overcome measurable representations and indifferent beauty but most of all creates the conditions that enable us to respond to the existential call of art in the twenty-first century. If this call offers any opportunity for us to save ourselves, it does so not by indicating where the danger is but rather by itself being the danger. As Martin Heidegger says, what is most dangerous is when danger conceals “itself as
7 Repensar a dialética hegeliana from:
A paixão do negativo: Lacan e a dialética
Abstract: Mediante um encaminhamento que obedeceu, em suas grandes linhas, ao desenvolvimento histórico do pensamento lacaniano, vimos como a primeira tentativa de aproximar a psicanálise da dialética pela temática da intersubjetividade deveria necessariamente fracassar. Em larga medida, a intersubjetividade da dialética lacaniana do desejo não era exatamente uma dialética, mas assentava-se nos usos de um certo questionamento transcendental. Nesse sentido, podemos dizer que essa noção de intersubjetividade
7 Repensar a dialética hegeliana from:
A paixão do negativo: Lacan e a dialética
Abstract: Mediante um encaminhamento que obedeceu, em suas grandes linhas, ao desenvolvimento histórico do pensamento lacaniano, vimos como a primeira tentativa de aproximar a psicanálise da dialética pela temática da intersubjetividade deveria necessariamente fracassar. Em larga medida, a intersubjetividade da dialética lacaniana do desejo não era exatamente uma dialética, mas assentava-se nos usos de um certo questionamento transcendental. Nesse sentido, podemos dizer que essa noção de intersubjetividade
Book Title: Violência dói e não é direito- Publisher: SciELO - Editora UNESP
Author(s): DOS SANTOS FIGUEIREDO WAGNER
Abstract: O tema da violência contra a mulher é abordado neste livro de maneira franca e objetiva, analisando-o como uma questão social e de saúde pública. A violência contra a mulher pode ser verbal, física e sexual, praticada por familiares, conhecidos e até mesmo por instituições públicas. São discutidos casos reais de abusos e agressões, em especial no âmbito das relações domésticas, uma vez que sua característica familiar está na origem da dificuldade cultural em considerá-la um problema da sociedade. Os autores questionam as causas do problema, os limites dos serviços de saúde, as mudanças culturais necessárias para alterar esse quadro e o impacto da violência na saúde da mulher. Analisam os aspectos éticos e jurídicos da agressão e fornecem informações úteis a respeito da rede de assistência à mulher em situação de violência.
Link: http://www.jstor.org/stable/10.7476/9788539303472
POR UMA HISTORIOGRAFIA PÓS-MODERNA, PÓS-VIRADA LINGUÍSTICA E INTERPRETATIVISTA from:
Epistemologias da história
Author(s) dos Santos Oliva Alfredo
Abstract: Creio haver um mal-estar no campo historiográfico contemporâneo. Penso que este desconforto poderia ter uma dupla origem: a) as discussões que teriam originado no interior do próprio campo historiográfico e que estariam em andamento desde o início do século XX, quando alguns pesquisadores teriam começado a questionar a natureza do trabalho do historiador e as dificuldades ou impossibilidades deste construir conhecimento “objetivo” acerca do que aconteceu no passado; b) os debates que teriam se iniciado fora do campo historiográfico, que parecem ter um caráter mais propriamente filosófico e que envolveriam a conceituação e a análise do que seria a modernidade
POR UMA HISTORIOGRAFIA PÓS-MODERNA, PÓS-VIRADA LINGUÍSTICA E INTERPRETATIVISTA from:
Epistemologias da história
Author(s) dos Santos Oliva Alfredo
Abstract: Creio haver um mal-estar no campo historiográfico contemporâneo. Penso que este desconforto poderia ter uma dupla origem: a) as discussões que teriam originado no interior do próprio campo historiográfico e que estariam em andamento desde o início do século XX, quando alguns pesquisadores teriam começado a questionar a natureza do trabalho do historiador e as dificuldades ou impossibilidades deste construir conhecimento “objetivo” acerca do que aconteceu no passado; b) os debates que teriam se iniciado fora do campo historiográfico, que parecem ter um caráter mais propriamente filosófico e que envolveriam a conceituação e a análise do que seria a modernidade
POR UMA HISTORIOGRAFIA PÓS-MODERNA, PÓS-VIRADA LINGUÍSTICA E INTERPRETATIVISTA from:
Epistemologias da história
Author(s) dos Santos Oliva Alfredo
Abstract: Creio haver um mal-estar no campo historiográfico contemporâneo. Penso que este desconforto poderia ter uma dupla origem: a) as discussões que teriam originado no interior do próprio campo historiográfico e que estariam em andamento desde o início do século XX, quando alguns pesquisadores teriam começado a questionar a natureza do trabalho do historiador e as dificuldades ou impossibilidades deste construir conhecimento “objetivo” acerca do que aconteceu no passado; b) os debates que teriam se iniciado fora do campo historiográfico, que parecem ter um caráter mais propriamente filosófico e que envolveriam a conceituação e a análise do que seria a modernidade
POR UMA HISTORIOGRAFIA PÓS-MODERNA, PÓS-VIRADA LINGUÍSTICA E INTERPRETATIVISTA from:
Epistemologias da história
Author(s) dos Santos Oliva Alfredo
Abstract: Creio haver um mal-estar no campo historiográfico contemporâneo. Penso que este desconforto poderia ter uma dupla origem: a) as discussões que teriam originado no interior do próprio campo historiográfico e que estariam em andamento desde o início do século XX, quando alguns pesquisadores teriam começado a questionar a natureza do trabalho do historiador e as dificuldades ou impossibilidades deste construir conhecimento “objetivo” acerca do que aconteceu no passado; b) os debates que teriam se iniciado fora do campo historiográfico, que parecem ter um caráter mais propriamente filosófico e que envolveriam a conceituação e a análise do que seria a modernidade
Identidades territoriais from:
Geografia cultural: uma antologia, Vol. 2
Author(s) Haesbaert Rogério
Abstract: Este poema de Drummond traduz um pouco a perplexidade e a ambiguidade que envolvem a identidade dos indivíduos e grupos sociais em relação a uma parcela do espaço, a um território: mesmo na condição de migrante, ele não tem certeza se um dia saiu de sua terra, e a dúvida do ficar ou partir é atroz, ao ponto de, no processo de mudança, ele se perguntar, ao mesmo tempo, se não teria ficado “morto por lá”. Este “levar a terra consigo” ou “ficar (simbolicamente) na terra de origem” envolve um questionamento muito pertinente num mundo de extrema mobilidade, de novos
Violência urbana em Uberlândia/MG: from:
Pesquisa qualitativa em geografia: reflexões teórico-conceituais e aplicadas
Author(s) Santos Márcia Andréia Ferreira
Abstract: Com o intuito de investigar a ocorrência da violência na cidade de Uberlândia, levantaram-se alguns questionamentos que pudessem direcionar o estudo, dentre eles: a) a visão dos moradores acerca da violência e da segurança no local; b) até que ponto as condições socioespaciais dos bairros mais violentos
CAPÍTULO III ALENCAR E OS PAMPAS, UMA POSSIBILIDADE DE OLHARES CRUZADOS ENTRE BRASIL E ARGENTINA NO SÉCULO XIX from:
José de Alencar: sou americano para o que der e vier
Abstract: A americanidade pode ser uma estratégia de leitura dos textos literários dos povos americanos, principalmente daqueles que vivem um permanente questionar de suas identidades, desenvolvendo uma literatura que busca uma origem própria, mas que sempre vive assombrada ou incomodada pelo fantasma do Outro, ou pelo menos presa ao Outro como critério de diferenciação para se definir como americano.
CAPÍTULO IV JOSÉ DE ALENCAR, UM ESCRITOR INDIGENISTA from:
José de Alencar: sou americano para o que der e vier
Abstract: Em geral, quando se comenta a literatura de José de Alencar, esta é marcada por seu traço indianista. Clássicos como
O Guarani(2008),Iracema(1865) eUbirajara(1999) são divulgados pela crítica literária tradicional no Brasil como a trilogia indianista que deu fama ao escritor cearense. Pouco se questiona o fato de essa literatura ter sido produzida por um homem da sociedade fluminense, intelectualizado e conhecedor da cultura ocidental. Discutem-se apenas a existência de certo arti ficialismo nas descrições que Alencar fez dos índios e também a excessiva idealização de personagens como Peri, Iracema e Ubirajara.
Book Title: Healing Dramas- Publisher: University of Texas Press
Author(s): ROMBERG RAQUEL
Abstract: What, if any, is the role of belief in magic and healing rituals? How do past discourses on possession enter into the performative experience of ritual in the here and now? Where does belief stop, and where do memories of the flesh begin? While these are questions that philosophers and anthropologists of religion ponder, they acquire a different meaning when asked from an ethnographic perspective.
Link: http://www.jstor.org/stable/10.7560/706583
Book Title: Why the Humanities Matter- Publisher: University of Texas Press
Author(s): ALDAMA FREDERICK LUIS
Abstract: Is there life after postmodernism? Many claim that it sounded the death knell for history, art, ideology, science, possibly all of Western philosophy, and certainly for the concept of reality itself. Responding to essential questions regarding whether the humanities can remain politically and academically relevant amid this twenty-first-century uncertainty,
Why the Humanities Matteroffers a guided tour of the modern condition, calling upon thinkers in a variety of disciplines to affirm essential concepts such as truth, goodness, and beauty.
Link: http://www.jstor.org/stable/10.7560/717985
SEVEN TEACHERS, SCHOLARS, AND THE HUMANITIES TODAY from:
Why the Humanities Matter
Abstract: I begin this chapter with questions that are very much on the tip of people’s tongues, people who are interested in the humanities and the role of the scholar in society. In my classes, students ask, Why become a professor—especially of literature? Why devote years and years of study to a profession that, in the best of cases, will land you a job somewhere you least expect (with little pay) and that seemingly has little consequence on the progressive shaping of an already decrepit reality? My students are not alone here. In the Modern Language Association’s 2006 publication of
EIGHT TRANSLATION MATTERS from:
Why the Humanities Matter
Abstract: In classes I’ve taught in Latin American literature in English translation, I am inevitably asked, “Is the meaning of the translation different from that of the original?” or, “Are we reading Gabriel García Márquez’s
One Hundred Years of Solitudeor someone else’s version?” My answers seemed too simple: the content is the same but the form is different; you’re reading Márquez’s content and the translator Gregory Rabassa’s form. This just raised more questions about form and content—their separability or inseparability.
TEN THE “CULTURAL STUDIES TURN” IN BROWN STUDIES from:
Why the Humanities Matter
Abstract: “My political work takes place when I teach my students how to be critical of racist stereotypes in film; it takes place when I affirm positive representations in our culture,” a graduate student declared during a seminar. I had pushed the students a little, asking where we might find proof that scholarly “cultural work” had led to political change. I had asked the question because in one way or another, having an allout faith in representations, students would make mind-blowingly smart and sophisticated rhetorical moves to argue either the text’s assertion of a transformative politics of resistance or its normalizing
ELEVEN PULLING UP STAKES IN LATIN/O AMERICAN THEORETICAL CLAIMS from:
Why the Humanities Matter
Abstract: Often the students in my courses on postcolonial (Latin American and otherwise) literature and film, one way or another, begin to question whether or not a given fictional narrative can open eyes to injustices in the world or act as anticolonial manual, especially when the characters they encounter are ethically twisted and contradictory. In some form or other, they ask how the study of a postcolonial phenomenon like Latin American literature can make visible past and present conditions of exploitation and oppression. They delve into questions of genre and style: Is realism or magicorealism more politically resistant or conformist to
THIRTEEN WHY LITERATURE MATTERS from:
Why the Humanities Matter
Abstract: This chapter is inspired by that moment (usually midway through a semester of teaching an upper-division literature course filled with mostly smart and curious English majors) when brows furrow quizzically and that mental ticker-tape starts clicking: Why are we reading and analyzing books when no one I know even reads? Why not get up to speed with the times and analyze something more relevant, like film? What value does this all have in the bigger scheme of things anyway? I usually take pause from the work at hand and throw the question back out to the students. They come up
FOUR DEATH AND LANDSCAPE from:
Death and the Classic Maya Kings
Abstract: Patricia McAnany has observed that creating a “genealogy of place” has been of historic concern to Maya communities. The establishment and recognition of land rights, in both colonial- and modern-era Yucatán, seems to have involved questions of inheritance, habitual encroachment, or primary occupancy. McAnany has suggested that similar ideas existed in pre-Hispanic times, with the “principle of first occupancy” defining lineage customs and conflicts in the Classic Maya lowlands. In essence, the first individuals to colonize a given area gain permanent ownership of the best agricultural lands; families who arrive later are forced to either fight for decent arable land
CHAPTER TWO Faith: from:
Wicked Cinema
Abstract: Many films disparage or call into question the rationality of faith and with that, the character of the believer. This chapter begins to explore the disjuncture between cinematic representations and the religious beliefs of more than four billion followers of the Abrahamic religions. These onscreen depictions of faith, or the lack thereof, reveal much about the ideological divide fueling the culture wars.
Book Title: Narrative Threads- Publisher: University of Texas Press
Author(s): URTON GARY
Abstract: In this benchmark book, twelve international scholars tackle the most vexed question in khipu studies: how did the Inkas record and transmit narrative records by means of knotted strings? The authors approach the problem from a variety of angles. Several essays mine Spanish colonial sources for details about the kinds of narrative encoded in the khipu. Others look at the uses to which khipu were put before and after the Conquest, as well as their current use in some contemporary Andean communities. Still others analyze the formal characteristics of khipu and seek to explain how they encode various kinds of numerical and narrative data.
Link: http://www.jstor.org/stable/10.7560/769038
NINE Yncap Cimin Quipococ’s Knots from:
Narrative Threads
Author(s) Quilter Jeffrey
Abstract: The knot records that the Inka called khipu have fascinated scholars and laymen alike for centuries. But despite such long interest, our understanding of these assemblages of strings is still quite limited. The chief questions scholars of the Andean past ask about them often concern issues of how they were “read” in the past and how we may or may not be able to read them today. In this chapter, I discuss some issues relating to the study of khipu. My discussion will focus on two issues: the relative standardization or diversity of khipu systems, and the interrelated matter of
TWELVE Patrimonial Khipu in a Modern Peruvian Village: from:
Narrative Threads
Author(s) Salomon Frank
Abstract: This chapter concerns a central Peruvian community that owns and ceremonially uses inherited cord records in perpetuating kinship corporations directly continuous with those of Inka and perhaps pre-Inka times. We know of these corporations because the village in question, San Andrés de Tupicocha in Huarochirí Province, Peru, is self-described in the only known early-colonial source that explains an Andean religious system in an Andean language, namely, the Quechua Huarochirí Manuscript (ca. 1608; translations include Salomon and Urioste 1991 and Taylor 1987). The cord records, though not themselves of pre-Hispanic antiquity, form a material link in a chain of institutional continuity
[8] Engagement and Disillusionment: from:
News and Politics in the Age of Revolution
Abstract: Even as Jean Luzac was accepting the praise of his fellow townsmen for his role in promoting the cause of American independence, affairs in Europe were moving in directions that posed new problems for him and for the
Gazette de Leyde. During the 1770s and early 1780s, movements for constitutional liberty in Europe and the New World had been gaining strength, and the paper had not hesitated to support the reaction against Maupeou’s reforms in France and the American Revolution. By 1782, however, theGazette de Leydefound itself questioning movements in Europe that seemed superficially similar to the American
Book Title: Eating Beauty-The Eucharist and the Spiritual Arts of the Middle Ages
Publisher: Cornell University Press
Author(s): ASTELL ANN W.
Abstract: "The enigmatic link between the natural and artistic beauty that is to be contemplated but not eaten, on the one hand, and the eucharistic beauty that is both seen (with the eyes of faith) and eaten, on the other, intrigues me and inspires this book. One cannot ask theo-aesthetic questions about the Eucharist without engaging fundamental questions about the relationship between beauty, art (broadly defined), and eating."-from
Eating Beauty
Link: http://www.jstor.org/stable/10.7591/j.ctt18kr4nz
2: THE APPLE AND THE EUCHARIST: from:
Eating Beauty
Abstract: In the Judeo-Christian tradition, the question concerning what went wrong is always answered
4: “ADORNED WITH WOUNDS”: from:
Eating Beauty
Abstract: For St. Bonaventure (1221–1274), the stigmatization of St. Francis of Assisi (1182–1226) gave new meaning to the Augustinian question of the beauty of
Christus deformis—so much so that the “unprecedented miracle,”¹ whereby the wounds of Christ were imprinted on the hands, feet, and side of thePoverello, became a key that unlocked the beauty of the universe and brought into relief the artistic pattern and providential design of history. Identifying original sin with concupiscence or covetousness in its various forms, Bonaventure discovered a remedy for the restoration of the world’s microcosmic and macro cosmic beauty in a
Book Title: Mourning in America-Race and the Politics of Loss
Publisher: Cornell University Press
Author(s): McIvor David W.
Abstract: In
Mourning in America, McIvor addresses significant and urgent questions about how citizens can mourn traumatic events and enduring injustices in their communities. McIvor offers a framework for analyzing the politics of mourning, drawing from psychoanalysis, Greek tragedy, and scholarly discourses on truth and reconciliation.Mourning in Americaconnects these literatures to ongoing activism surrounding racial injustice, and it contextualizes Black Lives Matter in the broader politics of grief and recognition. McIvor also examines recent, grassroots-organized truth and reconciliation processes such as the Greensboro Truth and Reconciliation Commission (2004-2006), which provided a public examination of the Greensboro Massacre of 1979-a deadly incident involving local members of the Communist Workers Party and the Ku Klux Klan.
Link: http://www.jstor.org/stable/10.7591/j.ctt1d2dmt4
Book Title: Mourning in America-Race and the Politics of Loss
Publisher: Cornell University Press
Author(s): McIvor David W.
Abstract: In
Mourning in America, McIvor addresses significant and urgent questions about how citizens can mourn traumatic events and enduring injustices in their communities. McIvor offers a framework for analyzing the politics of mourning, drawing from psychoanalysis, Greek tragedy, and scholarly discourses on truth and reconciliation.Mourning in Americaconnects these literatures to ongoing activism surrounding racial injustice, and it contextualizes Black Lives Matter in the broader politics of grief and recognition. McIvor also examines recent, grassroots-organized truth and reconciliation processes such as the Greensboro Truth and Reconciliation Commission (2004-2006), which provided a public examination of the Greensboro Massacre of 1979-a deadly incident involving local members of the Communist Workers Party and the Ku Klux Klan.
Link: http://www.jstor.org/stable/10.7591/j.ctt1d2dmt4
CHAPTER 2 Sources of Difference from:
Making All the Difference
Abstract: Dilemmas of difference appear unresolvable. The risk of nonneutrality—the risk of discrimination—accompanies efforts both to ignore and to recognize difference in equal treatment and special treatment. Difference can he recreated in color or gender blindness and in affirmative action;¹ in governmental neutrality and in governmental preferences; and in discretionary decisions and in formal constraints on discretion. Why does difference seem to pose choices each of which undesirably revives difference or the stigma or disadvantage associated with it? In this last question lies a clue to the problem. The possibility of reiterating difference, whether by acknowledgment or non acknowledgment,
3 Affiliations of Hermeneutics with Text from:
Language as Hermeneutic
Abstract: Words, both oral and textual, as has been seen, can call for interpretation with a certain special urgency. For words themselves are always efforts at explanation, yet insofar as words, spoken or written or printed or processed electronically, never provide total explanation, they invite further interpretation, the completion of the business they have left unfinished. Utterance of any sort is always in some sense un-finished business. One can conclude verbal exchange quite satisfactorily and arrive at truth when what is at stake in a given situation is cleared up. But one could also always ask one more question. This is
12 Epilogue: from:
Language as Hermeneutic
Abstract: In these reflections, we have been examining hermeneutics largely in terms of
logosandmythos, more or less as these were polarized following the work of Plato, implemented as this work was by thought patterns made possible by the introduction of writing in Greek culture. Which is the more inclusive,logosormythos? Either? Neither? And in what sense or senses? These final reflections will attempt to deal with such questions. The reflections will be more suggestive than totally conclusive.
3 Affiliations of Hermeneutics with Text from:
Language as Hermeneutic
Abstract: Words, both oral and textual, as has been seen, can call for interpretation with a certain special urgency. For words themselves are always efforts at explanation, yet insofar as words, spoken or written or printed or processed electronically, never provide total explanation, they invite further interpretation, the completion of the business they have left unfinished. Utterance of any sort is always in some sense un-finished business. One can conclude verbal exchange quite satisfactorily and arrive at truth when what is at stake in a given situation is cleared up. But one could also always ask one more question. This is
12 Epilogue: from:
Language as Hermeneutic
Abstract: In these reflections, we have been examining hermeneutics largely in terms of
logosandmythos, more or less as these were polarized following the work of Plato, implemented as this work was by thought patterns made possible by the introduction of writing in Greek culture. Which is the more inclusive,logosormythos? Either? Neither? And in what sense or senses? These final reflections will attempt to deal with such questions. The reflections will be more suggestive than totally conclusive.
3 Affiliations of Hermeneutics with Text from:
Language as Hermeneutic
Abstract: Words, both oral and textual, as has been seen, can call for interpretation with a certain special urgency. For words themselves are always efforts at explanation, yet insofar as words, spoken or written or printed or processed electronically, never provide total explanation, they invite further interpretation, the completion of the business they have left unfinished. Utterance of any sort is always in some sense un-finished business. One can conclude verbal exchange quite satisfactorily and arrive at truth when what is at stake in a given situation is cleared up. But one could also always ask one more question. This is
12 Epilogue: from:
Language as Hermeneutic
Abstract: In these reflections, we have been examining hermeneutics largely in terms of
logosandmythos, more or less as these were polarized following the work of Plato, implemented as this work was by thought patterns made possible by the introduction of writing in Greek culture. Which is the more inclusive,logosormythos? Either? Neither? And in what sense or senses? These final reflections will attempt to deal with such questions. The reflections will be more suggestive than totally conclusive.
3 Affiliations of Hermeneutics with Text from:
Language as Hermeneutic
Abstract: Words, both oral and textual, as has been seen, can call for interpretation with a certain special urgency. For words themselves are always efforts at explanation, yet insofar as words, spoken or written or printed or processed electronically, never provide total explanation, they invite further interpretation, the completion of the business they have left unfinished. Utterance of any sort is always in some sense un-finished business. One can conclude verbal exchange quite satisfactorily and arrive at truth when what is at stake in a given situation is cleared up. But one could also always ask one more question. This is
12 Epilogue: from:
Language as Hermeneutic
Abstract: In these reflections, we have been examining hermeneutics largely in terms of
logosandmythos, more or less as these were polarized following the work of Plato, implemented as this work was by thought patterns made possible by the introduction of writing in Greek culture. Which is the more inclusive,logosormythos? Either? Neither? And in what sense or senses? These final reflections will attempt to deal with such questions. The reflections will be more suggestive than totally conclusive.
Book Title: Inconceivable Effects-Ethics through Twentieth-Century German Literature, Thought, and Film
Publisher: Cornell University Press
Author(s): Blumenthal-Barby Martin
Abstract: A consideration of ethics is central to the book, but ethics in a general, philosophical sense is not the primary subject here; instead, Blumenthal-Barby suggests that whatever understanding of the ethical one has is always contingent upon a particular mode of presentation (
Darstellung), on particular aesthetic qualities and features of media. Whatever there is to be said about ethics, it is always bound to certain forms of saying, certain ways of telling, certain modes of narration. That modes of presentation differ across genres and media goes without saying; that such differences are intimately linked with the question of the ethical emerges with heightened urgency in this book.
Link: http://www.jstor.org/stable/10.7591/j.ctt1xx5gp
Prologue. from:
Inconceivable Effects
Abstract: A book including the word “ethics” on its cover invokes, for better or for worse, a certain professional affiliation with the field of philosophy and, more specifically, the philosophical branch of ethics. This book, however, is neither written
by a philosopher, nor is it, strictly speaking, written for philosophers. As a matter of fact, philosophers, especially those who professionally concern themselves with questions of ethics, will likely perceive this book to be a great disappointment. The book will disappoint professional philosophers because it conceives ethics in an extremely flexible sense as it arises out of the reading of individual texts
Introduction from:
Inconceivable Effects
Abstract: A monograph that encompasses such different genres as political theory (Arendt), fiction (Kafka), cultural criticism (Benjamin), film (
Germany in Autumn), and drama (Müller) raises questions: Why these thinkers, writers, and filmmakers? What could a configuration of Arendt, Kafka, Benjamin, German film, and Heiner Müller possibly show that cannot be shown within the confines of existing disciplines? What is the advantage of aligning political theory, fiction, cultural criticism, film, and drama? How can one account for the peculiar constellation of different genres and media, different modes of presentation? To answer these questions, it might serve us well to digress for a
1 “The Odium of Doubtfulness”: from:
Inconceivable Effects
Abstract: Pondering the question of “style” in historiographical narration, Hannah Arendt notes: “The question of
style is bound up with the problem of understanding which has plagued the historical sciences almost from their beginnings.”¹ What is the “style” of Arendt’s monumental Origins of Totalitarianism, the text we are primarily concerned with here? And how does its efficacy relate to the problem of understanding totalitarianism? In her response to political philosopher Eric Voegelin, one of the first reviewers of Origins, Arendt elaborates on her decision to, as it were, allocate more historiographical legitimacy to the valences of metaphorical thinking than to statistical
1 Toward Appropriation from:
The Emergency of Being
Abstract: All these preliminaries may seem redundant, since we presumably already know what is at stake in Heidegger’s thinking and what, according to him, lies spoken or unspoken behind every philosophical problem: “the question of being.” But what is this question asking? What topic does Heidegger’s word
being indicate, and
Chapter Four TO BE CONTINUED: from:
Overkill
Abstract: Violent crime in popular entertainment is first and foremost a question of storytelling. On the most basic level, violence demands more story than does sex. Consider, for example, the extreme cases in popular entertainment directed at roughly the same demographic (men): in pornography, storytelling is kept to a minimum, since anything that is not overtly sexual is simply a distraction, and thus sex scenes can be strung together with the flimsiest of narrative threads (“Is that the delivery boy?”). In stories of violence, there is no precise narrative equivalent to pornography, as graphic violence tends to be much more motivated
Book Title: Paradigms for a Metaphorology- Publisher: Cornell University Press
Author(s): Savage Robert
Abstract: In
Paradigms for a Metaphorology, originally published in 1960 and here made available for the first time in English translation, Hans Blumenberg (1920-1996) approaches these questions by examining the relationship between metaphors and concepts. Blumenberg argues for the existence of "absolute metaphors" that cannot be translated back into conceptual language. These metaphors answer the supposedly naïve, theoretically unanswerable questions whose relevance lies quite simply in the fact that they cannot be brushed aside, since we do not pose them ourselves but find them already posed in the ground of our existence. They leap into a void that concepts are unable to fill.
Link: http://www.jstor.org/stable/10.7591/j.ctt7v7cn
II Metaphorics of Truth and Pragmatics of Knowledge from:
Paradigms for a Metaphorology
Abstract: What Lessing raises here is the question of the truth of metaphor itself. It is self-evident that metaphors like that of the power or impotence of truth
do not admit of verification, and that the alternative
VIII Terminologization of a Metaphor: from:
Paradigms for a Metaphorology
Abstract: In keeping with what was announced in the title to these studies, we have not set out to provide an exhaustive account of the relationship between myth, metaphor, and logos; we purport only to exemplify a particular manner of questioning, a particular analytic approach. This admission of the modesty of our enterprise is even more pertinent, perhaps, to the complex field of
transitions from metaphors to concepts, which we will now attempt to contour with reference to the paradigm of ‘verisimilitude’, ‘truthlikeness’, or ‘probability’ [Wahrscheinlichkeit].¹ In this case, the metaphor has been absorbed by the word; although it has been
Book Title: Artifice and Design-Art and Technology in Human Experience
Publisher: Cornell University Press
Author(s): ALLEN BARRY
Abstract: In an intriguing book about the aesthetics of technological objects and the relationship between technical and artistic accomplishment, Barry Allen develops the philosophical implications of a series of interrelated concepts-knowledge, artifact, design, tool, art, and technology-and uses them to explore parallel questions about artistry in technology and technics in art. This may be seen at the heart of
Artifice and Designin Allen's discussion of seven bridges: he focuses at length on two New York bridges-the Hell Gate Bridge and the Bayonne Bridge-and makes use of original sources for insight into the designers' ideas about the aesthetic dimensions of their work. Allen starts from the conviction that art and technology must be treated together, as two aspects of a common, technical human nature.
Link: http://www.jstor.org/stable/10.7591/j.ctt7v967
INTRODUCTION: from:
Artifice and Design
Abstract: There are many books about art, many about technology, but few about art
and technology—about their affinity and the relationship of both together to human experience.¹ It is this relationship that is my topic here. I develop philosophical concepts of art, artifact, knowledge, technology, and tool, which I use to explore parallel questions about artistry in technology and technics in art. The result is a work of interdisciplinary philosophical research, with concepts and arguments drawn from evolutionary biology, cognitive psychology, science studies, aesthetics, and the history, philosophy, and anthropology of art and technology.
Book Title: The Total Work of Art in European Modernism- Publisher: Cornell University Press
Author(s): Roberts David
Abstract: The history and theory of the total work of art pose a whole series of questions not only to aesthetic modernism and its utopias but also to the whole epoch from the French Revolution to the totalitarian revolutions of the twentieth century. The total work of art indicates the need to revisit key assumptions of modernism, such as the foregrounding of the autonomy and separation of the arts at the expense of the countertendencies to the reunion of the arts, and cuts across the neat equation of avant-gardism with progress and deconstructs the familiar left-right divide between revolution and reaction, the modern and the antimodern. Situated at the interface between art, religion, and politics, the total work of art invites us to rethink the relationship between art and religion and art and politics in European modernism.
Link: http://www.jstor.org/stable/10.7591/j.ctt7v9cg
4 Staging the Absolute from:
The Total Work of Art in European Modernism
Abstract: If we define modernism (with Heidegger) as the epoch of the rule of aesthetics, the corollary of this definition is the loss of a nonaesthetic relation to art, which Heidegger understands as the inevitable consequence of the decline of great art. This decline cannot be measured aesthetically. It is not a question of the style of the work or the qualities of the artist. Artworks are great when they accomplish art’s essential task: to make manifest “what beings as a whole are,” by “establishing the absolute definitively as such in the realm of historical man.” There is thus a direct
5 Religion and Art: from:
The Total Work of Art in European Modernism
Abstract: With
Parsifal(1882) Wagner accomplished the return to the stage of religious cult, thereby fulfilling what Thomas Mann called “the secret longing of the theatre, its ultimate ambition”: to return to “that ritual from which it first emerged among both Christians and heathens.”¹ When Mann adds that this closeness to the sacred origins of the theatre makesParsifalthe most theatrical of Wagner’s works, it is clear that what is at stake is the very idea of theatre and that this is not simply a theatrical question. The secret longing of the theatre, we are to understand, expresses a secret
Chapter 6 Truth from:
Meaning, Truth, and Reference in Historical Representation
Abstract: In the previous chapters it was argued that representation leaves no room for propositional truth. This raises the question whether this should be our last word about historical truth. Since historians themselves do not hesitate to apply the notion of truth to historical writing and since the practice of historical writing amply supports their confidence in historical truth, we cannot leave this issue undiscussed. Perhaps we can think of an alternative to propositional truth that agrees with the relevant facts about historical representation.¹
Chapter 7 Meaning from:
Meaning, Truth, and Reference in Historical Representation
Abstract: Truth, reference, and meaning have traditionally been the three central notions in philosophical semantics. In the preceding two chapters we dealt with the question of the role to be assigned to reference and truth in (historical) representation. We found that representations cannot be said to refer to the world in the way proper names and sentences do, though they can be characterized as self-referential. Similarly, the notion of truth can meaningfully be used in the context of representation, not in the sense of propositional truth but in the quasi-Heideggerian sense of truth as a revelation of a past reality. So
Chapter 6 Effects of the Trial Narrative on the Concept of Happiness from:
Mourning Happiness
Abstract: I have made much of the audacity of the trial as a narrative form in
Pamela. It performs an impossible operation within the space of narrative: the suspension of the hermeneutic of happiness. According to the trial narrative, virtue can be proved only by one’s ability to ignore the question of happiness during a trial by adversity. Suffering, the trial narrative demands, must be viewed from the epistemological perspective of what it proves about us, and not from the existential perspective of whether it ruins our possibilities for happiness. For as long as the hermeneutic of trial governs the narrative,
Chapter 6 Effects of the Trial Narrative on the Concept of Happiness from:
Mourning Happiness
Abstract: I have made much of the audacity of the trial as a narrative form in
Pamela. It performs an impossible operation within the space of narrative: the suspension of the hermeneutic of happiness. According to the trial narrative, virtue can be proved only by one’s ability to ignore the question of happiness during a trial by adversity. Suffering, the trial narrative demands, must be viewed from the epistemological perspective of what it proves about us, and not from the existential perspective of whether it ruins our possibilities for happiness. For as long as the hermeneutic of trial governs the narrative,
3 Media Transformation: from:
Interfaces of the Word
Abstract: Two different and indeed polarized answers are often given to this question. One answer is that electronics
10 From Mimesis to Irony: from:
Interfaces of the Word
Abstract: The present study grew out of an assignment to consider the subject “Response to Vision: Judging the Value of Literary Content.” This is a vast subject. In one or another guise, questions concerning the value of literary content have woven their way through most of twentieth-century Western poetics and literary theory, from the Russian Formalism of the first third of this century through the succeeding Prague Structuralism, the American New Criticism of the second third of the century and its British connections, and the French Formalism running from Ferdinand de Saussure, with late detours through Claude Levi-Strauss, down to Tzvetan
3 Media Transformation: from:
Interfaces of the Word
Abstract: Two different and indeed polarized answers are often given to this question. One answer is that electronics
10 From Mimesis to Irony: from:
Interfaces of the Word
Abstract: The present study grew out of an assignment to consider the subject “Response to Vision: Judging the Value of Literary Content.” This is a vast subject. In one or another guise, questions concerning the value of literary content have woven their way through most of twentieth-century Western poetics and literary theory, from the Russian Formalism of the first third of this century through the succeeding Prague Structuralism, the American New Criticism of the second third of the century and its British connections, and the French Formalism running from Ferdinand de Saussure, with late detours through Claude Levi-Strauss, down to Tzvetan
3 Media Transformation: from:
Interfaces of the Word
Abstract: Two different and indeed polarized answers are often given to this question. One answer is that electronics
10 From Mimesis to Irony: from:
Interfaces of the Word
Abstract: The present study grew out of an assignment to consider the subject “Response to Vision: Judging the Value of Literary Content.” This is a vast subject. In one or another guise, questions concerning the value of literary content have woven their way through most of twentieth-century Western poetics and literary theory, from the Russian Formalism of the first third of this century through the succeeding Prague Structuralism, the American New Criticism of the second third of the century and its British connections, and the French Formalism running from Ferdinand de Saussure, with late detours through Claude Levi-Strauss, down to Tzvetan
6: Herder’s Aesthetics and Poetics from:
A Companion to the Works of Johann Gottfried Herder
Author(s) Swisher Michael
Abstract: Herder’s importance for the development of thinking in the field of aesthetics and poetics has always been recognized, but it has been difficult to define the nature and extent of his contributions. They came during a crucial time of evolution leading into what is generally termed as European Romanticism. It seems to be necessary to define more precisely where exactly to locate Herder in this momentous shift of worldviews. In the second half of the eighteenth century, aesthetics established itself as a discipline of philosophy. In contrast to earlier rule-based poetics, the question of the nature of art now came
11: Herder’s Theology from:
A Companion to the Works of Johann Gottfried Herder
Author(s) Kessler Martin
Abstract: Among the theologians of the late eighteenth century, Herder combines a unique variety of traditional elements with highly progressive and innovative components. His publications touch on most classical fields of academic education as well as the broad range of professional interests typical of the Protestant clergy. Herder expanded the frontiers of academic theology, exploring and interpreting results of contemporary debates in the humanities and sciences. Within the boundaries of a transitory period characterized by rationalist, empirical, and idealistic currents of thought, Herder investigated the various positions by addressing a wide range of fundamental questions. Striving for popularity and practical applications
11 Julian of Norwich’s ‘Modernist Style’ and the Creation of Audience from:
A Companion to Julian of Norwich
Author(s) ROBERTSON ELIZABETH
Abstract: Given the prominence of Julian of Norwich’s writing in the canon of English literature, it is surprising how little we know about her audience in general. Neither historical nor manuscript evidence reveals much about her contemporary audience. To determine who read or heard her work, either as a written or oral composition, we need to consider such questions as who Julian was, who wrote down her story in its short form and then in its longer and more considered version, for whom she intended these versions, and who actually received them. Despite the fact that these questions yield only fragmentary
Manuscript Production before Chaucer: from:
Textual Cultures: Cultural Texts
Author(s) ROLD ORIETTA DA
Abstract: This paper concerns books written in England in the centuries before Chaucer; it considers some of the current trends in our understanding of manuscript production from the twelfth to the fifteenth centuries. It represents ideas and questions which I formed during my work on two projects funded by the Arts and Humanities Research Council, which catalogued manuscripts from very different points on the medieval chronological spectrum. On the one hand, ‘The Production and Use of English Manuscripts: 1060 to 1220’ project (EM Project) deals with manuscripts containing English texts that were copied between the end of the eleventh and the
4: Sublimity and Beauty: from:
Aesthetic Vision and German Romanticism
Abstract: Most attempts to place the work of Friedrich in context tend to focus on his Protestantism, his patriotism, his contempt for the French, and the reasons he was confined to his bed after Prussia’s defeat by Napoleon in 1806. Friedrich’s paintings from that period are in turn said to express “a desire for freedom based on a revolutionary return to a better past.¹ While this may indeed be the case, I wish to put the larger European historical context in the background and focus on several formal components of Friedrich’s style. Because analyses of Friedrich’s work tend to involve questions
Book Title: Cultural Performances in Medieval France-Essays in Honor of Nancy Freeman Regalado
Publisher: Boydell & Brewer
Author(s): Burns E. Jane
Abstract: This collection of essays pays tribute to Nancy Freeman Regalado, a ground-breaking scholar in the field of medieval French literature whose research has always pushed beyond disciplinary boundaries. The articles in the volume reflect the depth and diversity of her scholarship, as well as her collaborations with literary critics, philologists, historians, art historians, musicologists, and vocalists - in France, England, and the United States. Inspired by her most recent work, these twenty-four essays are tied together by a single question, rich in ramifications: how does performance shape our understanding of medieval and pre-modern literature and culture, whether the nature of that performance is visual, linguistic, theatrical, musical, religious, didactic, socio-political, or editorial? The studies presented here invite us to look afresh at the interrelationship of audience, author, text, and artifact, to imagine new ways of conceptualizing the creation, transmission, and reception of medieval literature, music, and art. EGLAL DOSS-QUINBY is Professor of French at Smith College; ROBERTA L. KRUEGER is Professor of French at Hamilton College; E. JANE BURNS is Professor of Women's Studies and Adjunct Professor of Comparative Literature at the University of North Carolina, Chapel Hill. Contributors: ANNE AZÉMA, RENATE BLUMENFELD-KOSINSKI, CYNTHIA J. BROWN, ELIZABETH A. R. BROWN, MATILDA TOMARYN BRUCKNER, E. JANE BURNS, ARDIS BUTTERFIELD, KIMBERLEE CAMPBELL, ROBERT L. A. CLARK, MARK CRUSE, KATHRYN A. DUYS, ELIZABETH EMERY, SYLVIA HUOT, MARILYN LAWRENCE, KATHLEEN A. LOYSEN, LAURIE POSTLEWATE, EDWARD H. ROESNER, SAMUEL N. ROSENBERG, LUCY FREEMAN SANDLER, PAMELA SHEINGORN, HELEN SOLTERER, JANE H. M. TAYLOR, EVELYN BIRGE VITZ, LORI J. WALTERS, AND MICHEL ZINK.
Link: http://www.jstor.org/stable/10.7722/j.ctt169wfdd
1 Introduction: from:
Middle English Romance and the Craft of Memory
Abstract: Why, indeed, is memory important in medieval romances? This question needs clarification given the many associations and definitions of such a complex cognitive faculty as memory, and the equally wide-ranging scope of this particular literary genre. We should begin by considering what exactly we mean by “memory,” which can be both individual, relating to the thought processes of a single remembering subject, and also collective. To take examples from the romance genre itself, a single knight might be trying desperately to maintain the memory of his love whilst away from home for many years. This is his individual memorial challenge.
1 Introduction: from:
Middle English Romance and the Craft of Memory
Abstract: Why, indeed, is memory important in medieval romances? This question needs clarification given the many associations and definitions of such a complex cognitive faculty as memory, and the equally wide-ranging scope of this particular literary genre. We should begin by considering what exactly we mean by “memory,” which can be both individual, relating to the thought processes of a single remembering subject, and also collective. To take examples from the romance genre itself, a single knight might be trying desperately to maintain the memory of his love whilst away from home for many years. This is his individual memorial challenge.
INTRODUCTION: from:
God and the Gawain-Poet
Abstract: The now well-established critical consensus that the four poems of British Library MS Cotton Nero A.x, Art.3 are the work of the same person is derived in part from the recurrence in them of particular motifs and preoccupations which to that extent draws them together. We shall go further, suggesting that what we call the
oeuvreof theGawain-poet presents us with a coherent religious vision, deliberately explicated according to a particular order and within a particular social context. In order to answer the questions that the Cotton poems have raised, and to account for our various reactions to them,
INTRODUCTION: from:
God and the Gawain-Poet
Abstract: The now well-established critical consensus that the four poems of British Library MS Cotton Nero A.x, Art.3 are the work of the same person is derived in part from the recurrence in them of particular motifs and preoccupations which to that extent draws them together. We shall go further, suggesting that what we call the
oeuvreof theGawain-poet presents us with a coherent religious vision, deliberately explicated according to a particular order and within a particular social context. In order to answer the questions that the Cotton poems have raised, and to account for our various reactions to them,
INTRODUCTION: from:
God and the Gawain-Poet
Abstract: The now well-established critical consensus that the four poems of British Library MS Cotton Nero A.x, Art.3 are the work of the same person is derived in part from the recurrence in them of particular motifs and preoccupations which to that extent draws them together. We shall go further, suggesting that what we call the
oeuvreof theGawain-poet presents us with a coherent religious vision, deliberately explicated according to a particular order and within a particular social context. In order to answer the questions that the Cotton poems have raised, and to account for our various reactions to them,
INTRODUCTION: from:
God and the Gawain-Poet
Abstract: The now well-established critical consensus that the four poems of British Library MS Cotton Nero A.x, Art.3 are the work of the same person is derived in part from the recurrence in them of particular motifs and preoccupations which to that extent draws them together. We shall go further, suggesting that what we call the
oeuvreof theGawain-poet presents us with a coherent religious vision, deliberately explicated according to a particular order and within a particular social context. In order to answer the questions that the Cotton poems have raised, and to account for our various reactions to them,
Book Title: Edinburgh German Yearbook 9-Archive and Memory in German Literature and Visual Culture
Publisher: Boydell & Brewer
Author(s): Osborne Dora
Abstract: In recent years, the discourse of memory - and of German memory culture in particular - has become increasingly concerned with questions of the archive. An archive can refer to a physical place, the material found there, or the system that orders this material; in its broadest sense, it might refer to something public (records housed in a municipal building), or something private (photographs in a family album). The material and documentary qualities of the archive confer on it an authenticating function attributed only cautiously to memory, but theories of the archive have questioned the status of material, documentary vestiges of the past. Memory and the archive are inextricably linked, but how does this affect the mediation of the past? This volume explores the changing relationship between memory and the archive in German-language literature and culture since 1945. Contributions approach this topic from a range of perspectives (film, visual culture, urban culture, digital technology, as well as literature) and offer illuminating studies of Harun Farocki, Anselm Kiefer, Thomas Demand, Bernd and Hilla Becher, Jürgen Fuchs, Stefan Wolter, and Sasa Stanisic. Contributors: Priyanka Basu, Carol Anne Costabile-Heming, Regine Criser, Tobias Ebbrecht-Hartmann, Diana Hitzke and Charlton Payne, Caitríona Leahy, Dora Osborne, Annie Ring, Lizzie Stewart, Simon Ward. Dora Osborne is Lecturer in German at Durham University.
Link: http://www.jstor.org/stable/10.7722/j.ctt1814h2s
CHAPTER 8 Songs of Five Parts from:
Verse and Voice in Byrd's Song Collections of 1588 and 1589
Abstract: As we begin our discussion of Byrd’s songs of five parts, the penultimate segment of his
Songs of sundrie natures, it is worth noting that one of the composer’s proclivities, as a sequence maker, was to provide effective transitions as he moved from section to section. The songs of three parts, for example, ended with “The greedy hawk” (BE 13: 14) seemingly posing the question: Will Cupid strike? In the first four-voiced song, “Is love a boy?” (BE 13: 15), Byrd confirmed that this was indeed the question, and that it would later be answered affirmatively.
Book Title: Engaging Heritage, Engaging Communities- Publisher: Boydell & Brewer
Author(s): Whitehead Chris
Abstract: Across the global networks of heritage sites, museums, and galleries, the importance of communities to the interpretation and conservation of heritage is increasingly being recognised. Yet the very term "meaningful community engagement" betrays a myriad of contrary approaches and understandings. Who is a community? How can they engage with heritage and why would they want to? How do communities and heritage professionals perceive one another? What does it mean to "engage"? These questions unsettle the very foundations of community engagement and indicate a need to unpick this important but complex trend. Engaging Heritage, Engaging Communities critically explores the latest debates and practices surrounding community collaboration. By examining the different ways in which communities participate in heritage projects, the book questions the benefits, costs and limitations of community engagement. Whether communities are engaging through innovative initiatives or in response to economic, political or social factors, there is a need to understand how such engagements are conceptualised, facilitated and experienced by both the organisations and the communities involved.BR> Bryony Onciul is Lecturer in History at the University of Exeter; Michelle Stefano is the Co-Director of Maryland Traditions, the folklife program for the state of Maryland and Visiting Assistant Professor in American Studies at the University of Maryland, Baltimore County; Stephanie Hawke is a project manager and fundraiser, working on a range of projects aiming to engage communities with cultural heritage. Contributors: Gregory Ashworth, Evita Busa, Helen Graham, Julian Hartley, Stephanie Hawke, Carl Hogsden, Shatha Abu Khafajah, Nicole King, Bernadette Lynch, Billie Lythberg, Conal McCarthy, Ashley Minner, Wayne Ngata, Bryony Onciul, Elizabeth Pishief, Gregory Ramshaw, Philipp Schorch, Justin Sikora, Michelle Stefano, Gemma Tully, John Tunbridge.
Link: http://www.jstor.org/stable/10.7722/j.ctt1kgqvrc
Introduction from:
Engaging Heritage, Engaging Communities
Author(s) Onciul Bryony
Abstract: Across the global networks of heritage sites, museums and galleries, the importance of communities to the interpretation and conservation of heritage is increasingly being recognised. Meaningful community engagement is noted as a worthy institutional goal and is a common requirement of funding bodies. Yet the very term ‘meaningful community engagement’ betrays a myriad of contrary approaches and understandings. Who is a community? How can they engage with heritage? Why would a community want to? How do communities and heritage professionals perceive one another? What does it mean to ‘engage’? These questions unsettle the very foundations of community engagement and indicate
1 The Gate in the Wall: from:
Engaging Heritage, Engaging Communities
Author(s) Lynch Bernadette
Abstract: There are a number of moments in the Somalian author Nuruddin Farah’s wonderful book
Gifts(Farah 2000) in which Duniya, a single mother and nurse working at the hospital in Mogadishu, has cause to question the generosity of others,
6 Horizontality: from:
Engaging Heritage, Engaging Communities
Author(s) Graham Helen
Abstract: This book is questioningly titled ‘Engaging Heritage, Engaging Communities’. Let us think about some of the everyday meanings of ‘engagement’ for a moment.¹ If a toilet is engaged, then it means someone is using it and you cannot; you must wait your turn. If you are engaged to be married, you cannot marry anyone else, and you wear a ring to show this exclusiveness to others. An engaged person is not open to others, or other romantic or sexual possibilities. To want
to engagesomeone or something is not, therefore, a neutral act; it is claiming something totally. It is
Introduction: from:
Goethe Yearbook 24
Author(s) LYON JOHN B.
Abstract: The field of German Studies in the twenty-first century has been shaped in no small measure by the spatial or topographical turn in the social sciences and humanities. Two important scholarly anthologies edited on either side of the Atlantic indicate the breadth of this critical idiom:
Topographien der Literatur: Deutsche Literatur im transnationalen Kontext , edited by Hartmut Böhme; and Spatial Turns: Space, Place, and Mobility in German Literary and Visual Culture, edited by Jaimey Fisher and Barbara Mennel.¹ Fittingly, in organizing these collections, the respective editors have chosen to apply models associated with the critical turn in question. Thus,
2 Interpretive Theory, Narrative, and the Politics of Meaning from:
Nation as Grand Narrative
Abstract: The social sciences have been concerned for many decades with fundamental questions concerning the nature of social life and its investigation. Whereas some of these concerns, and the debates they have generated, have been geared toward resolving ontological and epistemological dilemmas, others have focused on methodological challenges of the process of social enquiry.¹ This concern forms my examination of the hermeneutical analysis of social phenomenon such as the narratives about the idea and practices of the “nation.” Using interpretive theory, or hermeneutics, this chapter explores how interpreting ideology as “meaning in the service of power” illuminates the analysis of media
6 Representing the Nation: from:
Nation as Grand Narrative
Abstract: What is Nigeria? A mere geographical expression or potentially a nation? And on what basis can the people who constitute it make claims on the polity? As members of different communities (ethnic or ethno-regional) or as individual rights-bearing citizens? Chapter 1 discussed the debate in Africa on whether the question of identity or that of democratic freedom should constitute the foundation for understanding belongingness within multicultural polities in Africa. This debate is mirrored in the questions above. Whereas scholars like Brendan Boyce argue that reconciling the issue of “identity redefinition” in the context of the historical limitations and opportunities in
2 Interpretive Theory, Narrative, and the Politics of Meaning from:
Nation as Grand Narrative
Abstract: The social sciences have been concerned for many decades with fundamental questions concerning the nature of social life and its investigation. Whereas some of these concerns, and the debates they have generated, have been geared toward resolving ontological and epistemological dilemmas, others have focused on methodological challenges of the process of social enquiry.¹ This concern forms my examination of the hermeneutical analysis of social phenomenon such as the narratives about the idea and practices of the “nation.” Using interpretive theory, or hermeneutics, this chapter explores how interpreting ideology as “meaning in the service of power” illuminates the analysis of media
6 Representing the Nation: from:
Nation as Grand Narrative
Abstract: What is Nigeria? A mere geographical expression or potentially a nation? And on what basis can the people who constitute it make claims on the polity? As members of different communities (ethnic or ethno-regional) or as individual rights-bearing citizens? Chapter 1 discussed the debate in Africa on whether the question of identity or that of democratic freedom should constitute the foundation for understanding belongingness within multicultural polities in Africa. This debate is mirrored in the questions above. Whereas scholars like Brendan Boyce argue that reconciling the issue of “identity redefinition” in the context of the historical limitations and opportunities in
Book Title: Luis de Góngora and Lope de Vega-Masters of Parody
Publisher: Boydell & Brewer
Author(s): KERR LINDSAY G.
Abstract: Co-Winner of the 2014 Publication Prize awarded by the Association of Hispanists of Great Britain and Ireland Kerr traces the processes and paradoxes at work in the late parodic poetry of Luis de Góngora and Lope de Vega, illuminating the correlations and connections between two poets who have more often than not been presented as enemies.The analysis follows the parallel development of the complex parodic genre through Góngora's late mythological parody, from his 1589 Hero and Leander romance through to his culminating parody, La fábula de Píramo y Tisbe (1618) and Lope de Vega's alter ego Tomé de Burguillos, whose anthology, Rimas humanas y divinas del licenciado Tomé de Burguillos, was published a year before Lope's death, in 1634. Working from the premise that parody provides a Derridean supplément to exhausted, dominant genres (e.g. pastoral, lyric, epic), this study asks: what do these texts achieve by their supplementarity, and how do they achieve it?, and, the overarching question, why do these erudite poets turn to parody in an age of decline? Lindsay Kerr received her PhD in Spanish at Queen's University Belfast.
Link: http://www.jstor.org/stable/10.7722/j.ctt1t6p5zq
3 Las Rimas de Tomé de Burguillos from:
Luis de Góngora and Lope de Vega
Abstract: In 1634, the year before his death, Lope de Vega published an anthology of poetry in the parodic mode, comprising 161 sonnets, 11
rimas sacras, various espinelas and canciones and the seven-silva, feline mock epicLa Gatomaquia: theRimas humanas y divinas del licenciado Tomé de Burguillos. The pseudonym was not a new creation, and the true author of the text was a thinly veiled secret, which raises some interesting questions about authorial intent and subsequent textual interpretations. Why would a poet like Lope de Vega, who sought to be taken seriously as the principal lyric poet of his age,
5 Last Laughs from:
Luis de Góngora and Lope de Vega
Abstract: The parodic poetry written by Luis de Góngora and Lope de Vega at the end of their professional careers and in the winter of their years unquestionably brings forth something new, built from the bricks of ancient and contemporary poetic monuments. These poets utilise parody as a process that, paradoxically, ends and begins simultaneously in order to engage with the literary past, question its legacy, and redirect future poetics. Góngora’s mytho-parodic trajectory and comic culmination, and Lope’s final theatrical extravaganza as Tomé de Burguillos, reveal a wealth of common practices. Primarily, against the traditional critical tendency to pit our authors
Afterword from:
Luis de Góngora and Lope de Vega
Abstract: This study has attempted to pose, and answer, new questions regarding the literary relationship between Luis de Góngora and Lope de Vega, particularly in the twilight of their respective careers. Neither of these poets turned to parody without precedent. That they did turn to parody, however, after their greatest career successes and at the end of their lives, establishes a correlation between lateness, decline, mastery and humour. These texts show an awareness of
kairosin the midst of the endless and shapelesschronos, a moment of truth, of reflection; an event that must not simply continue on in the predictable
8: Matter Out of Place: from:
Twenty Years On
Author(s) Pye Gillian
Abstract: As these opening quotations indicate, the questions of waste and discarding are central to the experience of transition in the former East Germany. The legacy of the destruction wrought in the Second World War and the infrastructural and material deficits of the GDR — the environmental impact of heavy industry and the rapid rate of obsolescence not only of material things, but also human skills and networks, in the turn from socialism to capitalism — mean that both physical and mental topographies have been profoundly affected by trash in the broadest sense of the term. It is hardly surprising, then,
8: Matter Out of Place: from:
Twenty Years On
Author(s) Pye Gillian
Abstract: As these opening quotations indicate, the questions of waste and discarding are central to the experience of transition in the former East Germany. The legacy of the destruction wrought in the Second World War and the infrastructural and material deficits of the GDR — the environmental impact of heavy industry and the rapid rate of obsolescence not only of material things, but also human skills and networks, in the turn from socialism to capitalism — mean that both physical and mental topographies have been profoundly affected by trash in the broadest sense of the term. It is hardly surprising, then,
Book Title: Kafka for the Twenty-First Century- Publisher: Boydell & Brewer
Author(s): Gross Ruth V.
Abstract: Franz Kafka's literary career began in the first decade of the twentieth century and produced some of the most fascinating and influential works in all of modern European literature. Now, a hundred years later, the concerns of a new century call for a look at the challenges facing Kafka scholarship in the decades ahead: What more can we hope to learn about the context in which Kafka wrote? How does understanding that context affect how we read his stories? What are the consequences of new critical editions that offer unprecedented access to Kafka's works in manuscript form? How does our view of Kafka change the priorities and fashions of literary scholarship? What elements in Kafka's fiction will find resonance in the historical context of a new millennium? How do we compose a coherent account of a personality with so many contradictory aspects? All these questions and more are addressed by the essays in this volume, written by a group of leading international Kafka scholars. Contributors: Peter Beicken, Iris Bruce, Jacob Burnett, Uta Degner, Doreen Densky, Katja Garloff, Rolf Goebel, Mark Harman, Robert Lemon, Roland Reuß, Ritchie Robertson, Walter Sokel, John Zilcosky, Saskia Ziolkowski. Stanley Corngold is Professor Emeritus of German and Comparative Literature at Princeton University. Ruth V. Gross is Professor of German and Head of the Department of Foreign Languages and Literatures at North Carolina State University.
Link: http://www.jstor.org/stable/10.7722/j.ctt1x72j1
9: Kafka in Virilio’s Teletopical City from:
Kafka for the Twenty-First Century
Author(s) Goebel Rolf J.
Abstract: Kafka’s actuality emerges from the ability of his texts to enlighten, explain, and subvert some of the most pressing issues in our global culture today. Nothing seems to resonate more acutely with today’s culture than Kafka’s persistent questioning of modern techno logies of travel (railway, automobile, or airplane), audiovisual reproduction (photography, film, gramophone), and communication (telephone, telegraph).¹
Book Title: The World as Metaphor in Robert Musil's 'The Man without Qualities'-Possibility as Reality
Publisher: Boydell & Brewer
Author(s): Grill Genese
Abstract: Robert Musil, known to be a scientific and philosophical thinker, was committed to aesthetics as a process of experimental creation of an ever-shifting reality. Musil wanted, above all, to be a creative writer, and obsessively engaged in almost endless deferral via variations and metaphoric possibilities in his novel project, 'The Man without Qualities.' This lifelong process of writing is embodied in the unfinished novel by a recurring metaphor of self-generating de-centered circle worlds. The present study analyzes this structure with reference to Musil's concepts of the utopia of the Other Condition, Living and Dead Words, Specific and Non-Specific Emotions, Word Magic, and the Still Life. In contrast to most recent studies of Musil, it concludes that the extratemporal metaphoric experience of the Other Condition does not fail, but rather constitutes the formal and ethical core of Musil's novel. The first study to utilize the newly published Klagenfurt Edition of Musil's literary remains (a searchable annotated text), 'The World as Metaphor' offers a close reading of variations and text genesis, shedding light not only on Musil's novel, but also on larger questions about the modernist artist's role and responsibility in consciously re-creating the world. Genese Grill holds a PhD in Germanic Literatures and Languages from the Graduate School and University Center of the City University of New York.
Link: http://www.jstor.org/stable/10.7722/j.ctt1x73kz
Introduction: from:
The World as Metaphor in Robert Musil's 'The Man without Qualities'
Abstract: Although Musil occasionally fantasized about what he might do after
The Man without Qualities was finished, there is, in effect, no end in sight — not for the engaged reader who enters into Musil’s intellectual labyrinth; not for the scholar who may try in vain to “finish” with Musil and go on to something else; no end to the author’s textual variants, to the possibilities, the arrangements and rearrangements; and no definitive solutions to the questions earnestly posed by this sophisticated writer. Musil was halted in the endless task only by his sudden death, in mid-sentence, while re-visioning one of
1 Sanctity and Prejudice in Medieval Castilian Hagiography: from:
Medieval Hispanic Studies in Memory of Alan Deyermond
Author(s) BERESFORD ANDREW M.
Abstract: The legend of the black saint, Moses the Ethiopian (
c. 330–405), offers a unique insight into the complexity not just of fourth-century asceticism, but of the evolution of popular attitudes towards questions of ethnic origin and somatic type in Christian tradition as a whole. Characterized by an overarching impression of duality, Moses stands partly as one of the many who followed in the footsteps of St Antony of Egypt, forsaking the corruption of society to lead a life of ascetic isolation in the desert, but partly also as an exception, remarkable not for his achievements in piety, but for
7 Gómez Manrique’s Exclamación e querella de la governación: from:
Medieval Hispanic Studies in Memory of Alan Deyermond
Author(s) ROUND NICHOLAS G.
Abstract: The collapse of Castilian royal authority in the 1460s challenged the wielders of power there to redefine in practice where, in relation to Enrique iv’s much-weakened monarchy, their interests and allegiances now lay. It also called in question the ethically and juridically grounded models of royal rule as sanctioned by providence, promoted among them by the secular court culture of Enrique’s father Juan ii. For most individuals, no doubt, this meant adjusting the theory to validate their newly identified interests – which was what happened collectively in the settlement eventually established by the Reyes Católicos. At the time, even so,
Book Title: Medievalist Enlightenment-From Charles Perrault to Jean-Jacques Rousseau
Publisher: Boydell & Brewer
Author(s): Montoya Alicia C.
Abstract: Literary medievalism played a vital role in the construction of the French Enlightenment. Starting with the Quarrel of the Ancients and Moderns, it influenced movements leading to the Romantic rediscovery of the Middle Ages, and helped to shape new literary genres, from the epistolary novel to the fairy tale and opera. Indeed, the dominant mode of the early Enlightenment, 'galanterie', was of medievalist inspiration. Moreover, the academic study of medieval texts underlay modern ideals of scholarship, institutionalized at the royal academies. The Middle Ages polemically functioned as an alternative site, allowing authors to rethink their age's political and social ideologies. At the centre of these debates was the notion of historical progress. Was progress possible, as the 'philosophes' held, or was human history a process of degeneration, with the Middle Ages as a lost Golden Age? From the re-evaluation of the medieval thus emerged not only the seeds of a new poetics, but also the central questions that preoccupied Enlightenment thinkers from Montesquieu to Rousseau. This book shows how, in order to understand the aesthetic and intellectual transformations that marked modernity, it is essential to examine how this period conceived of the past, and particularly those "Dark Ages" that served as the defining foil for the modern Age of Light. Alicia C. Montoya is an Assistant Professor at the Department of Literary and Cultural Studies at the Radboud University Nijmegen.
Link: http://www.jstor.org/stable/10.7722/j.ctt284t40
Conclusion: from:
Medievalist Enlightenment
Abstract: In a provocative book about “the hidden agenda of modernity”, Stephen Toulmin has argued that modernity entailed a major philosophical shift. This was a shift from the oral to the written, from the particular to the universal, from the local to the general, from the timely to the timeless, and from humanism to rationalism.¹ The new modernity, whose rise Toulmin dates back to the major works of Descartes in the 1630s and 1640s, was marked by the “pursuit of mathematical exactitude and logical rigor, intellectual certainty and moral purity”.² While earlier thinkers had questioned the value of abstract theory for
Book Title: Becoming John Updike-Critical Reception, 1958-2010
Publisher: Boydell & Brewer
Author(s): Mazzeno Laurence W.
Abstract: When John Updike died in 2009, tributes from the literary establishment were immediate and fulsome. However, no one reading reviews of Updike's work in the late 1960s would have predicted that kind of praise for a man who was known then as a brilliant stylist who had nothing to say. What changed? Why? And what is likely to be his legacy? These are the questions that "Becoming John Updike" pursues by examining the journalistic and academic response to his writings. Several things about Updike's career make a reception study appropriate. First, he was prolific: he began publishing fiction and essays in 1956, published his first book in 1958, and from then on, brought out at least one new book each year. Second, his books were reviewed widely - usually in major American newspapers and magazines, and often in foreign ones as well. Third, Updike quickly became a darling of academics; the first book about his work was published in 1967, less than a decade after his own first book. More than three dozen books and hundreds of articles of academic criticism have been devoted to Updike. The present volume will appeal to the continuing interest in Updike's writing among academics and general readers alike. Laurence W. Mazzeno is President Emeritus of Alvernia University. Among other books, he has written volumes on Austen, Dickens, Tennyson, and Matthew Arnold for Camden House's Literary Criticism in Perspective series.
Link: http://www.jstor.org/stable/10.7722/j.ctt284tfb
Chapter Thirteen Battle Rejoined: from:
Rethinking Hanslick
Author(s) Larkin David
Abstract: As an observer of late nineteenth-century Viennese cultural life, Eduard Hanslick towers above all other journalists and writers who attempted to map the changing face of music in this period.¹ He has been typecast as the archenemy of musical progress, a foe to any who questioned the sacred tenets of “absolute” music, of which he was alleged to be a seminal theorist and tireless propagandist.² His championing of Brahms, as guardian of what he considered the legitimate compositional tradition, is as celebrated as his opposition to Liszt, Wagner, and their ilk, is notorious. Even when it was fashionable to point
Book Title: The Civil Wars after 1660-Public Remembering in Late Stuart England
Publisher: Boydell & Brewer
Author(s): Neufeld Matthew
Abstract: This book examines the conflicting ways in which the civil wars and Interregnum were remembered, constructed and represented in seventeenth- and eighteenth-century England. It argues that during the late Stuart period, public remembering of the English civil wars and Interregnum was not concerned with re-fighting the old struggle but rather with commending and justifying, or contesting and attacking, the Restoration settlements. After the return of King Charles II the political nation had to address the question of remembering and forgetting the recent conflict. The answer was to construct a polity grounded on remembering and scapegoating puritan politics and piety. The proscription of the puritan impulse enacted by the Restoration settlements was supported by a public memory of the 1640s and 1650s which was used to show that Dissenters could not, and should not, be trusted with power. Drawing upon the interdisciplinary field of social memory studies, this book offers a new perspective on the historical and political cultures of early modern England, and will be of significant interest to social, cultural and political historians as well as scholars working in memory studies. Matthew Neufeld is Lecturer in early modern British history at the University of Saskatchewan, Canada.
Link: http://www.jstor.org/stable/10.7722/j.ctt2tt1n8
Introduction from:
The Civil Wars after 1660
Abstract: Emerging from a period of civil violence and political upheaval, the English in 1660 faced a critical question: what from the troubled past should be retained in memory and what ought to be consigned to oblivion? It is a question that many nations today with painful and tragic histories still struggle to answer.¹ At the turn of the millennium, Canadian journalist Erna Paris travelled to seven of them – Germany, France, Japan, the USA, Chile, Argentina and South Africa – determined to understand how their citizens remembered or did not remember past conflicts, and the impact that remembering and forgetting had on
4 Struggling over Settlements in Civil-War Historical Writing, 1696–1714 from:
The Civil Wars after 1660
Abstract: The Parliament that assembled to construct a settlement around the revolution of 1688 took a new approach to the question of remembering and forgetting the conflicted past. Several laws enacted by the Convention Parliament had profound implications for the cultural memory of the civil wars and Interregnum. Most significantly, under the Toleration Act of 1689, Trinitarian Protestant Dissenters could worship freely, subject to the granting of licences by local magistrates.¹ This meant that for the first time since the Reformation, the crown legally relinquished its role as promoter and enforcer of religious conformity. Moreover, religious toleration implied that the spiritual
Politics, Publics and Professional Pragmatics: from:
Archaeology, the Public and the Recent Past
Author(s) Horning Audrey
Abstract: Public and community archaeologies clearly have their deepest roots in places characterised by structural, societal inequities, and in situations where archaeologists have sought to be inclusive. As such, community archaeology has been generally theorised within a postcolonial, post-processual framework whereby we as scholars and trained professionals question our own position and our right to talk about the past of ‘other people’, often disenfranchised people. As characterised by Gemma Tully, the principal rationale for community archaeology is that ‘better archaeology can be achieved when more diverse voices are involved in the interpretation of the past.’¹ The best of these new inclusive
5 Biology from:
Expressing Identities in the Basque Arena
Abstract: It’s very simple. We are social beings. We are also animals. Problems begin when we try to tie those two statements together. The knot becomes tighter when nationalism is involved. Indeed it tends towards the Gordian when there appears to be a well-grounded biological basis to a certain ethnic identity, and questions of ‘race’ and thus of course accusations of ‘racism’, start to raise their head. The Basques are such a case. In this chapter, rather than lunge for a sword, metaphorical or otherwise, I wish to untie this particular knot piece by piece, and to assess the evidence as
Book Title: Dialogic Aspects in the Cuban Novel of the 1990s- Publisher: Boydell & Brewer
Author(s): DORADO-OTERO ÁNGELA
Abstract: This book examines six Cuban novels published between 1991 and 1999, all part of the new "boom" of the Cuban novel in the 1990s. It analyses how in undermining monolithic representations of reality these texts employ discursive techniques that question absolute truths, defy established boundaries of literary genres and challenge concepts of national, gender and individual identity. The authors studied in this book---Reinaldo Arenas, Leonardo Padura Fuentes, Abilio Estévez, Daína Chaviano, Yanitzia Canetti, and Zoé Valdés---are placed beyond the dichotomy of outside and inside Cuba in order to focus on the fluidity and heterogeneity of Cuban culture displayed in its literature. This study establishes similarities and differences in the way these authors create polyphonic texts that question whether notions of country and nation coincide in novels that respond to economic hardship, political and social changes, issues of cubanía, and exile. Ángela Dorado-Otero is Postdoctoral Research Fellow in Iberian and Latin American Studies at Queen Mary University of London.
Link: http://www.jstor.org/stable/10.7722/j.ctt4cg66v
Proclaiming the War News: from:
War and Literature
Author(s) WRIGHT TOM F.
Abstract: How does the role of public speech evolve in an age of technological transformation? Two literary and visual artefacts from the wars of nineteenth-century America pose this question, and offer insights into a chapter of media history that is still poorly understood. In the first, Richard Caton Woodville’s
War News From Mexico(1848), the ambivalent place of wartime voice takes centre stage. This most iconic of genre paintings records a foundational scene of US imperialism, and captures the public drama of national expansion. Its broader subject, however, is the social life of information. Woodville’s image depicts news of Mexican surrender
A Feeling for Numbers: from:
War and Literature
Author(s) FAVRET MARY A.
Abstract: Josef stalin’s claim that ‘one death is a tragedy, a million deaths … a statistic’ we might take as an aesthetic and moral gloss on another well-known comment, this one attributed to Napoleon Bonaparte: ‘A man like me does not give a shit about the lives of a million men.’² Stalin’s statement makes two assumptions that this essay will question. It assumes that moral feeling – the sort formalised in tragedy – operates on the level of the individual, the one, and is not susceptible to multiplication (or, for that matter, division). It assumes additionally that statistics, the signs for
8: Rosenzweig’s Tragedy and the Spectacles of Strauss: from:
Tragedy and the Tragic in German Literature, Art, and Thought
Author(s) Bernstein Jeffrey A.
Abstract: Is there not something oppressive about raising, once again, the question of how to understand German-Jewish history (if, in fact, one assumes that non-Jewish and Jewish Germans actually participated in the
samehistory)? According to Gershom Scholem, the answer would have to be yes. In the context of speaking about German-Jewish dialogue, he states the following:
10: The Strange Absence of Tragedy in Heidegger’s Thought from:
Tragedy and the Tragic in German Literature, Art, and Thought
Author(s) Harries Karsten
Abstract: In Either/Or Kierkegaard has his aesthete A say this about the modern age: “It is conceited enough to disdain the tears of tragedy, but it is also conceited enough to want to do without mercy. And what, after all, is human life, the human race, when these two things are taken away?”¹ A’s rhetorical question presents us with an either/or quite different from that referred to by that work’s title: if the two volumes of
Either/Orappear to present the reader with a choice between two modern life-styles, the self-centered, aesthetic life, shadowed by despair, represented by the aesthete A,
Book Title: Arno Schmidt's 'Zettel's Traum'-An Analysis
Publisher: Boydell & Brewer
Author(s): Langbehn Volker Max
Abstract: Arno Schmidt (1914-1979) is considered one of the most daring and influential writers of postwar Germany; the Germanist Jeremy Adler has called him a "giant of postwar German literature." Schmidt was awarded the Fontane Prize in 1964 and the Goethe Prize in 1973, and his early fiction has been translated into English to high critical acclaim, but he is not a well-known figure in the English-speaking world, where his complex work remains at the margins of critical inquiry. Volker Langbehn's book introduces Schmidt to the English-speaking audience, with primary emphasis on his most famous novel, 'Zettel's Traum'. One reviewer called the book an "elephantine monster" because of its unconventional size (folio format), length (1334 pages and over 10 million characters), and unique presentation of text in the form of notes, typewritten pages, parallel columns, and collages. The novel narrates the life of the main characters, Daniel Pagenstecher, Paul Jacobi and his wife Wilma, and their teenage daughter Franziska. In discussing the life and works of Edgar Allan Poe, the four engage in the problems connected with a translation of Poe. Langbehn's study investigates how literary language can mediate or account for the world of experiences and for concepts. Schmidt's use of unconventional presentation formats challenges us to analyze how we think about reading and writing literary texts. Instead of viewing such texts as a representation of reality, Schmidt's novel destabilizes this unquestioned mode of representation, posing a radical challenge to what contemporary literary criticism defines as literature. No comprehensive study of 'Zettel's Traum' exists in English. Volker Langbehn is associate professor of German at San Francisco State University.
Link: http://www.jstor.org/stable/10.7722/j.ctt81f1w
Book Title: Arno Schmidt's 'Zettel's Traum'-An Analysis
Publisher: Boydell & Brewer
Author(s): Langbehn Volker Max
Abstract: Arno Schmidt (1914-1979) is considered one of the most daring and influential writers of postwar Germany; the Germanist Jeremy Adler has called him a "giant of postwar German literature." Schmidt was awarded the Fontane Prize in 1964 and the Goethe Prize in 1973, and his early fiction has been translated into English to high critical acclaim, but he is not a well-known figure in the English-speaking world, where his complex work remains at the margins of critical inquiry. Volker Langbehn's book introduces Schmidt to the English-speaking audience, with primary emphasis on his most famous novel, 'Zettel's Traum'. One reviewer called the book an "elephantine monster" because of its unconventional size (folio format), length (1334 pages and over 10 million characters), and unique presentation of text in the form of notes, typewritten pages, parallel columns, and collages. The novel narrates the life of the main characters, Daniel Pagenstecher, Paul Jacobi and his wife Wilma, and their teenage daughter Franziska. In discussing the life and works of Edgar Allan Poe, the four engage in the problems connected with a translation of Poe. Langbehn's study investigates how literary language can mediate or account for the world of experiences and for concepts. Schmidt's use of unconventional presentation formats challenges us to analyze how we think about reading and writing literary texts. Instead of viewing such texts as a representation of reality, Schmidt's novel destabilizes this unquestioned mode of representation, posing a radical challenge to what contemporary literary criticism defines as literature. No comprehensive study of 'Zettel's Traum' exists in English. Volker Langbehn is associate professor of German at San Francisco State University.
Link: http://www.jstor.org/stable/10.7722/j.ctt81f1w
4 Situating Lagosian, Caribbean, and Latin American Diasporas from:
Afro-Cuban Diasporas in the Atlantic World
Abstract: Pérez de la Riva answers his own question about the Cuban presence in Lagos, Nigeria, in the negative, citing a lack of “evidence of Cuban culture” in Lagos.¹ However, as seen in the work of Cuban historian Rodolfo Sarracino and from my own interviews with Aguda of Cuban heritage there
is evidence of Cuban contributions to the culture of the Aguda in Lagos.² Indeed, the very name of Campos Square, where the Cuban Lodge is located, shows that an entire area in Lagos is named after a Cuban repatriate.³ Though Brazilian cultural aspects tend to dominate some visible forms of
5: Stella: from:
Love and Death in Goethe
Abstract: Stella has been called a “Pendant zu Werther . . .; die Figuren der Dreiecksgeschichte sind vertauscht” (MA 1,1:757), for while in Werther it was one woman between two men, in Stella it is one man between two women. Werther ends in the death of the protagonist, Stella does so only in a late, second version, no longer subtitled “Ein Schauspiel für Liebende,” but simply “Ein Trauerspiel.” Both works pose the question of the uniqueness of personalities and raise the possibility of one lover replacing or standing in for another. In Stella, substitution is thematized, as part of a demonstration
7: Wilhelm Meisters Lehrjahre: from:
Love and Death in Goethe
Abstract: Among the questions the novel takes up is whether an actor can, or should, try to identify with the character
12: Virtuosity from:
Love and Death in Goethe
Abstract: Seid Ihr wohl gar ein Virtuos?” is the question put to Mephistopheles by Frosch in Auerbach’s Keller (2201), in an effort to embarrass the uncanny intruder. “O nein! says Mephistopheles with a quick rhyme on Frosch’s word, “die Kraft ist schwach, allein die Lust ist groß” (2195–2204). Goethe’s (and Mephisto’s) power over language is anything but “schwach.” Linguistic dexterity may seem to presuppose no ideology or epistemology. Fun is fun. Still irony, paradox, and virtuosity are all dyadic (not triadic, for instance), and suggest a reliance on binary choices, even if God transcends all opposition between contraries. Irony and
22: English-Canadian Literary Theory and Literary Criticism from:
History of Literature in Canada
Author(s) Rosenthal Caroline
Abstract: While at the beginning of the twentieth century literary theory and criticism had been busy tackling the question of whether there was a genuinely Canadian literature at all, a new cultural self-awareness arose in the late 1950s. As internationally Canada was poised between the traditional model of Great Britain and the overwhelming cultural, economic, and political influence of the United States, cultural unity and self-confidence in its own literary and cultural achievements developed slowly. Unlike the United States, Canada lacked founding myths and master narratives that could be applied to the nation as a whole because of the intranational dualism
33: Drama and Theater from the Révolution tranquille to the Present from:
History of Literature in Canada
Author(s) Scholl Dorothee
Abstract: The 1960s and 1970s were a time of radical cultural, ideological, and political change for French Canada. In 1960 the liberal politician Jean Lesage became prime minister of Quebec. With the slogan “Maîtres chez nous” French Canadians claimed their cultural and economic independence from English-Canadian and American dominance. Authorities that had gone unchallenged for centuries were now questioned: Women began to emancipate themselves from patriarchal power structures, and society freed itself from the clerical system of education. The year 1968 saw the founding of the Parti Québécois, which stood for a policy of sovereignty or rather separatism of Quebec from
Book Title: Spanish American Poetry after 1950-Beyond the Vanguard
Publisher: Boydell & Brewer
Author(s): SHAW DONALD L.
Abstract: Providing a basis for understanding the main lines of development of poetry in Spanish America after Vanguardism, this volume begins with an overview of the situation at the mid-century: the later work of Neruda and Borges, the emergence of Paz. Consideration is then given to the decisive impact of Parra and the rise of colloquial poetry, politico-social poetry (Dalton, Cardenal) and representative figures such as Orozco, Pacheco and Cisneros. The aim is to establish a few paths through the largely unmapped jungle of Spanish American poetry in the time period. The author emphasises the persistence of a generally negative view of the human condition and the poets' exploration of different ways of responding to it. These vary from outright scepticism to the ideological, the religious or those derived from some degree of confidence in the creative imagination as cognitive. At the same time there is analysis of the evolving outlook on poetry of the writers in question, both in regard to its possible social role and in regard to diction. DONALD SHAW holds the Brown Forman Chair of Spanish American literature in the University of Virginia.
Link: http://www.jstor.org/stable/10.7722/j.ctt81hxc
3: “You Can’t Even Imagine?”: from:
Narrative Deconstructions of Gender in Works by Audrey Thomas, Daphne Marlatt, and Louise Erdrich
Abstract: For Daphne Marlatt’s 1988 book
Ana Historic, Lewis Carroll’s writings are also important subtexts as they question conventions and playfully illustrate that what is real depends on cultural frameworks and individual perspective. As another contemporary Canadian woman writer who breaks down linguistic and narrative structures, Marlatt seems to share a lot of Audrey Thomas’s aims and strategies. Like Thomas, Marlatt disrupts surface structures to defamiliarize accepted notions of femininity and to question the coherence and continuity of gender and sexual identity. Both authors mirror the process of identity (de)formation in the narratives of their protagonists who are both writers themselves.
Conclusion from:
Narrative Deconstructions of Gender in Works by Audrey Thomas, Daphne Marlatt, and Louise Erdrich
Abstract: As this study has shown, narrative can be both a prison house that enforces gender stereotypes, and a tool for imagining gender differently. Gender identity is informed by narrative that hides its ideological impetus by concealing the conditions for, and mechanisms of, its own construction. The texts chosen for this study render those mechanisms and thus reverse the naturalizing gestures of narrative, thereby also calling into question constructions of gender. They make possible different narrative constructions of gender that remain, however, visible as constructions because the novels are self-reflexive in their make up. If, as I argue in the framing
3: “You Can’t Even Imagine?”: from:
Narrative Deconstructions of Gender in Works by Audrey Thomas, Daphne Marlatt, and Louise Erdrich
Abstract: For Daphne Marlatt’s 1988 book
Ana Historic, Lewis Carroll’s writings are also important subtexts as they question conventions and playfully illustrate that what is real depends on cultural frameworks and individual perspective. As another contemporary Canadian woman writer who breaks down linguistic and narrative structures, Marlatt seems to share a lot of Audrey Thomas’s aims and strategies. Like Thomas, Marlatt disrupts surface structures to defamiliarize accepted notions of femininity and to question the coherence and continuity of gender and sexual identity. Both authors mirror the process of identity (de)formation in the narratives of their protagonists who are both writers themselves.
Conclusion from:
Narrative Deconstructions of Gender in Works by Audrey Thomas, Daphne Marlatt, and Louise Erdrich
Abstract: As this study has shown, narrative can be both a prison house that enforces gender stereotypes, and a tool for imagining gender differently. Gender identity is informed by narrative that hides its ideological impetus by concealing the conditions for, and mechanisms of, its own construction. The texts chosen for this study render those mechanisms and thus reverse the naturalizing gestures of narrative, thereby also calling into question constructions of gender. They make possible different narrative constructions of gender that remain, however, visible as constructions because the novels are self-reflexive in their make up. If, as I argue in the framing
Book Title: Ethics and Exemplary Narrative in Chaucer and Gower- Publisher: Boydell & Brewer
Author(s): MITCHELL J. ALLAN
Abstract: Why do medieval writers routinely make use of exemplary rhetoric? How does it work, and what are its ethical and poetical values? And if Chaucer and Gower must be seen as vigorously subverting it, then why do they persist in using it? Borrowing from recent developments in ethical criticism and theory, this book addresses such questions by reconstructing a late medieval rationale for the ethics of exemplary narrative. The author argues that Chaucer's ‘Canterbury Tales’ and Gower's ‘Confessio Amantis’ attest to the vitality of a narrative - rather than strictly normative - ethics that has roots in premodern traditions of practical reason and rhetoric. Chaucer and Gower are shown to be inheritors and respecters of an early and unexpected form of ethical pragmatism - which has profound implications for the orthodox history of ethics in the West. Recipient of the 2008 John H. Fisher Award for significant contribution to the field of Gower Studies. Dr J ALLAN MITCHELL is Lecturer in Medieval Literature, University of Kent, Canterbury.
Link: http://www.jstor.org/stable/10.7722/j.ctt81rhw
Introduction from:
Ethics and Exemplary Narrative in Chaucer and Gower
Abstract: What is the
good of examples in late medieval literature? That deceptively simple question first animated my study of two Middle English poets, Chaucer and Gower, and I think it serves as a useful point of entry into the larger topic of what I call the ethics of exemplarity. Ethics and exemplary narrative somehow interrelate. But before getting anywhere near answering the initial question, I want to begin with some remarks that serve to make my working assumptions and methodology explicit.
7 Griselda and the Question of Ethical Monstrosity from:
Ethics and Exemplary Narrative in Chaucer and Gower
Abstract: From the standpoint of exemplary morality the
Clerk’s Tale can easily offend ordinary “prudence.”¹ The tale is emphatically a problem exemplum in which the most pressing practical question – for medievalists and medievals – is what to do with Griselda’s voluntary submission to the inhuman demands of Walter. What is it good to do with her example? Does Griselda epitomize wifely perfection in acting as she does; does she represent a spiritual ideal to which readers should aspire without acting as she does; or is she morally repugnant for doing what she does? At what level of generality or specificity, ultimately, are
Book Title: Ethics and Exemplary Narrative in Chaucer and Gower- Publisher: Boydell & Brewer
Author(s): MITCHELL J. ALLAN
Abstract: Why do medieval writers routinely make use of exemplary rhetoric? How does it work, and what are its ethical and poetical values? And if Chaucer and Gower must be seen as vigorously subverting it, then why do they persist in using it? Borrowing from recent developments in ethical criticism and theory, this book addresses such questions by reconstructing a late medieval rationale for the ethics of exemplary narrative. The author argues that Chaucer's ‘Canterbury Tales’ and Gower's ‘Confessio Amantis’ attest to the vitality of a narrative - rather than strictly normative - ethics that has roots in premodern traditions of practical reason and rhetoric. Chaucer and Gower are shown to be inheritors and respecters of an early and unexpected form of ethical pragmatism - which has profound implications for the orthodox history of ethics in the West. Recipient of the 2008 John H. Fisher Award for significant contribution to the field of Gower Studies. Dr J ALLAN MITCHELL is Lecturer in Medieval Literature, University of Kent, Canterbury.
Link: http://www.jstor.org/stable/10.7722/j.ctt81rhw
Introduction from:
Ethics and Exemplary Narrative in Chaucer and Gower
Abstract: What is the
good of examples in late medieval literature? That deceptively simple question first animated my study of two Middle English poets, Chaucer and Gower, and I think it serves as a useful point of entry into the larger topic of what I call the ethics of exemplarity. Ethics and exemplary narrative somehow interrelate. But before getting anywhere near answering the initial question, I want to begin with some remarks that serve to make my working assumptions and methodology explicit.
7 Griselda and the Question of Ethical Monstrosity from:
Ethics and Exemplary Narrative in Chaucer and Gower
Abstract: From the standpoint of exemplary morality the
Clerk’s Tale can easily offend ordinary “prudence.”¹ The tale is emphatically a problem exemplum in which the most pressing practical question – for medievalists and medievals – is what to do with Griselda’s voluntary submission to the inhuman demands of Walter. What is it good to do with her example? Does Griselda epitomize wifely perfection in acting as she does; does she represent a spiritual ideal to which readers should aspire without acting as she does; or is she morally repugnant for doing what she does? At what level of generality or specificity, ultimately, are
Book Title: German Women's Writing in the Twenty-First Century- Publisher: Boydell & Brewer
Author(s): Hill Alexandra Merley
Abstract: What is the status of women's writing in German today, in an era when feminism has thoroughly problematized binary conceptions of sex and gender? Drawing on gender and queer theory, including the work of Lauren Berlant, Judith Butler, and Michel Foucault, the essays in this volume rethink conventional ways of conceptualizing female authorship and re-examine the formal, aesthetic, and thematic terms in which "women's literature" has been conceived. With an eye to the literary and feminist legacy of authors such as Christa Wolf and Ingeborg Bachmann, contributors treat the works of many of contemporary Germany's most significant literary voices, including Hatice Akyün, Sibylle Berg, Thea Dorn, Tanja Dückers, Karen Duve, Jenny Erpenbeck, Julia Franck, Katharina Hacker, Charlotte Roche, Julia Schoch, and Antje Rávic Strubel -- authors who, through their writing or their role in the media, engage with questions of what it means to be a woman writer in twenty-first-century Germany. Contributors: Hester Baer, Necia Chronister, Helga Druxes, Valerie Heffernan, Alexandra Merley Hill, Lindsey Lawton, Sheridan Marshall, Beret Norman, Mihaela Petrescu, Jill Suzanne Smith, Carrie Smith-Prei, Maria Stehle, Katherine Stone Hester Baer is Associate Professor of Germanic Studies at the University of Maryland. Alexandra Merley Hill is Assistant Professor of German at the University of Portland.
Link: http://www.jstor.org/stable/10.7722/j.ctt9qdmdt
INTRODUCTION from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: To attempt an analysis of the works of any contemporary writer is fraught with difficulty, particularly when the author in question is given to creating texts which trick and trap an unwary reader. Such is the case of Arturo Pérez-Reverte who has described his own process of writing as being ‘like laying a minefield’. In that minefield, he ‘places his tricks, traps and false leads’.¹
4 The Art of Storytelling from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: ‘The reading invents the narrative no more than it is invented by it.’¹ This statement points to the balance existing between narrative and its reader, an area to be explored in this chapter. A story is useless without a reading while, without the story, there can be no reading and, consequently, no reader. Yet, unless a story captures its reader, it is quite likely that the reading will be prematurely ended, with the reader becoming bored and unwilling to continue being involved. What are the key elements of a good story? That question has been the subject of much debate,
INTRODUCTION from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: To attempt an analysis of the works of any contemporary writer is fraught with difficulty, particularly when the author in question is given to creating texts which trick and trap an unwary reader. Such is the case of Arturo Pérez-Reverte who has described his own process of writing as being ‘like laying a minefield’. In that minefield, he ‘places his tricks, traps and false leads’.¹
4 The Art of Storytelling from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: ‘The reading invents the narrative no more than it is invented by it.’¹ This statement points to the balance existing between narrative and its reader, an area to be explored in this chapter. A story is useless without a reading while, without the story, there can be no reading and, consequently, no reader. Yet, unless a story captures its reader, it is quite likely that the reading will be prematurely ended, with the reader becoming bored and unwilling to continue being involved. What are the key elements of a good story? That question has been the subject of much debate,
INTRODUCTION from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: To attempt an analysis of the works of any contemporary writer is fraught with difficulty, particularly when the author in question is given to creating texts which trick and trap an unwary reader. Such is the case of Arturo Pérez-Reverte who has described his own process of writing as being ‘like laying a minefield’. In that minefield, he ‘places his tricks, traps and false leads’.¹
4 The Art of Storytelling from:
Arturo Pérez-Reverte: Narrative Tricks and Narrative Strategies
Abstract: ‘The reading invents the narrative no more than it is invented by it.’¹ This statement points to the balance existing between narrative and its reader, an area to be explored in this chapter. A story is useless without a reading while, without the story, there can be no reading and, consequently, no reader. Yet, unless a story captures its reader, it is quite likely that the reading will be prematurely ended, with the reader becoming bored and unwilling to continue being involved. What are the key elements of a good story? That question has been the subject of much debate,
INTRODUCTION: from:
Juan Goytisolo: The Author as Dissident
Abstract: The humble proof-reader in José Saramago’s
História do cerco de Lisboa, who inserts a negative in a text where the author had intended none, thus changing retrospectively the course of historical events, raises some of the most pressing questions preoccupying contemporary novelists: the issues of truth and relativity, the possibility and implications of multiple authoring, and the potency of authorship as narrative authority. Impersonalizing authorship, by turning it into a process involving one or more agents and various stages, does not, however, remove textual author-ity. As Cervantes magnificently demonstrated inDon Quixotefive centuries ago, it can also, paradoxically, reinforce
1 AUTHORING THE SELF: from:
Juan Goytisolo: The Author as Dissident
Abstract: If, for twentieth-century writers, the question of authorship and its relationship to the authority of a ‘writing subject’ has posed considerable problems, then writing the life of the self – encapsulated perfectly, if in reverse order, in the very term auto-bio-graphy – makes these issues even more acute. The practice of autobiography necessarily confers on the autobiographical text an implied truth value upon which the weight of contemporary theory since existentialism and structuralism has cast considerable doubt. Unmoored from the Cartesian certainties of consciousness, contemporary autobiography stages an interplay between facts and imaginative creativity, replacing the original ‘confessional’ status of
INTRODUCTION: from:
Juan Goytisolo: The Author as Dissident
Abstract: The humble proof-reader in José Saramago’s
História do cerco de Lisboa, who inserts a negative in a text where the author had intended none, thus changing retrospectively the course of historical events, raises some of the most pressing questions preoccupying contemporary novelists: the issues of truth and relativity, the possibility and implications of multiple authoring, and the potency of authorship as narrative authority. Impersonalizing authorship, by turning it into a process involving one or more agents and various stages, does not, however, remove textual author-ity. As Cervantes magnificently demonstrated inDon Quixotefive centuries ago, it can also, paradoxically, reinforce
1 AUTHORING THE SELF: from:
Juan Goytisolo: The Author as Dissident
Abstract: If, for twentieth-century writers, the question of authorship and its relationship to the authority of a ‘writing subject’ has posed considerable problems, then writing the life of the self – encapsulated perfectly, if in reverse order, in the very term auto-bio-graphy – makes these issues even more acute. The practice of autobiography necessarily confers on the autobiographical text an implied truth value upon which the weight of contemporary theory since existentialism and structuralism has cast considerable doubt. Unmoored from the Cartesian certainties of consciousness, contemporary autobiography stages an interplay between facts and imaginative creativity, replacing the original ‘confessional’ status of
INTRODUCTION: from:
Juan Goytisolo: The Author as Dissident
Abstract: The humble proof-reader in José Saramago’s
História do cerco de Lisboa, who inserts a negative in a text where the author had intended none, thus changing retrospectively the course of historical events, raises some of the most pressing questions preoccupying contemporary novelists: the issues of truth and relativity, the possibility and implications of multiple authoring, and the potency of authorship as narrative authority. Impersonalizing authorship, by turning it into a process involving one or more agents and various stages, does not, however, remove textual author-ity. As Cervantes magnificently demonstrated inDon Quixotefive centuries ago, it can also, paradoxically, reinforce
1 AUTHORING THE SELF: from:
Juan Goytisolo: The Author as Dissident
Abstract: If, for twentieth-century writers, the question of authorship and its relationship to the authority of a ‘writing subject’ has posed considerable problems, then writing the life of the self – encapsulated perfectly, if in reverse order, in the very term auto-bio-graphy – makes these issues even more acute. The practice of autobiography necessarily confers on the autobiographical text an implied truth value upon which the weight of contemporary theory since existentialism and structuralism has cast considerable doubt. Unmoored from the Cartesian certainties of consciousness, contemporary autobiography stages an interplay between facts and imaginative creativity, replacing the original ‘confessional’ status of
Introduction: from:
Museums and Biographies
Author(s) Hill Kate
Abstract: Biographies and museums both lie in a grey area of knowledge and affect; they tell us about what happened, but also form emotionally compelling and satisfying narratives. They mediate the academic and the popular, spanning the physical and imaginary worlds. They are linked by an ability to tell us about ourselves and our world as moving through time, but also serve to immortalise, to freeze in time. Above all, when museums and biographies come together or overlap, what we get is relationships: between people, between people and things, and between people and buildings. Moreover, museums and biographies together highlight questions
7 Significant Lives: from:
Museums and Biographies
Author(s) MacLeod Suzanne
Abstract: This paper explores the potential of biography as a strategy for generating histories of museum buildings and provides a rationale for why this would be an important addition to the architectural history of museums and galleries and museum studies more broadly. Drawing on recent academic research in museum studies, architectural history and theory, as well as biography, autobiography and life writing, the chapter explores aspects of the subjects, methods and outcomes of architectural history. It asks questions about what such an approach might tell us about architecture and what histories it might reveal of museums, galleries and the people who
14: One Good Protest: from:
Thomas King
Author(s) Cox James H.
Abstract: Thomas king published major works prior to and simultaneously with a shift in the primary focus of American Indian literary critical inquiry from issues of culture and identity to questions of history and politics. Much of the early scholarship on King’s fiction, therefore, approaches it with an interest in identities and storytelling strategies and assesses its cultural, multicultural, and crosscultural character. The attention to American Indian intellectual, activist, and tribal nation specific histories by Osage scholar Robert Warrior (1995), Cherokee scholar Jace Weaver (1997), and Muscogee Creek and Cherokee scholar Craig Womack (1999) shapes more recent critical work, for example,
Chapter 4 Affect in Social Life from:
After Parsons
Author(s) Bershady Harold J.
Abstract: Talcott Parsons conceived the idea of the generalized symbolic media of interchange in his later work. The very large question or set of questions this idea was designed to answer is this: What are the contributions each subsystem of society makes to the functioning of each of the other subsystems? A well-developed answer to this question, he believed, would provide action theory with an analysis of dynamic processes more comprehensive and rigorous than had so far been achieved.
Chapter 10 Rationalists, Fetishists, and Art Lovers: from:
After Parsons
Author(s) Tanner Jeremy
Abstract: This chapter deals with two key issues in the sociology of art, the social construction of the role of the artist and the nature of high culture. It poses the question of how they might be approached differently than they are in currently popular approaches, and attempts to answer it by using the comparative and evolutionary perspective advocated by Parsons as part of action theory. I will briefly sketch the state of play in contemporary sociology of the artist and high culture, and the set of concepts and models from within action theory that I will use to approach these
Prologue from:
Approaches to Social Theory
Author(s) ADAMS ROBERT McCORMICK
Abstract: Although it may be only an aspect of what Thomas Kuhn has suggested as the developmental path of any normal science, there is a worrisome drift in the social sciences away from an involvement with overarching issues and toward further specialization and progressively more detailed problem-solving. More disturbingly, a matter-of-fact acceptance of a limited and largely one-way relationship between producers of social science and their consumers, supporters, and observers is gradually taking root. Basic disciplinary premises and priorities are assumed to be fairly static rather than subject to active questioning and reshaping. Disciplinary boundaries that are best kept indefinite and
The Development of Scholasticism from:
Approaches to Social Theory
Author(s) STINCHCOMBE ARTHUR L.
Abstract: My general argument is that the development of sociology as a discipline led us systematically away from the study of humans acting in society. The higher the prestige of a piece of sociological work, the fewer people in it are sweaty, laughing, ugly or pretty, dull at parties, or have warts on their noses. Field work is the lowest status in methodology, because surprising humans keep popping out and bewildering us by doing things we do not understand; much better to have people answering closedended questions so that they fall neatly into cross-classifications to be analyzed by loglinear methods. Similarly,
General Discussion from:
Approaches to Social Theory
Abstract: Arthur Mann:I do have a question. If one were to look at the founding fathers of sociology in the United States, how important was “Do Good,” amelioration, solving social problems?
General Discussion from:
Approaches to Social Theory
Abstract: Micbael Hecbter:This question is equally addressed to Ed Laumann and to Ron Burt. I wonder whether network theory or structural theory in general can ever successfully account for change—that is, dynamics—and if it can, I want to know what the mechanism is. So I want to know how we answer questions like, “Where do structures come from?” “How do they change?” “Where do the relationships come from?” “How do they change?”
General Discussion from:
Approaches to Social Theory
Abstract: Ronald Burt:I have a problem with your procedure because of results on related items that a set of students in one of Columbia’s summer research seminars found. The question of their research was the meaning of cognitive space. We exposed people to a variety of hypothetical situations, created as vignettes using, on a much narrower scale, the same sort of conditions you do. Respondents were also asked to interpret their especially close relations with real people, on the same dimensions used to interpret the vignettes. If you looked at the semantic or cognitive space for real people versus the
General Discussion from:
Approaches to Social Theory
Abstract: James Coleman:I am glad you asked me that question. I believe that the appropriate paradigm for sociology is one which is derivative from Walrasian equilibrium theory, though one which deviates from that theory in part because not all social goods are divisible, without externalities, and obey properties of conservation; and in part because of social structure, which a Walrasian system ignores.
Book Title: Promises of 1968-Crisis, Illusion and Utopia
Publisher: Central European University Press
Author(s): TISMANEANU VLADIMIR
Abstract: This book is a state of the art reassessment of the significance and consequences of the events associated with the year 1968 in Europe and in North America. Since 1998, there hasn’t been any collective, comparative and interdisciplinary effort to discuss 1968 in the light of both contemporary headways of scholarship and new evidence on this historical period. A significant departure from earlier approaches lies in the fact that the manuscript is constructed in unitary fashion, as it goes beyond the East–West divide, trying to identify the common features of the sixties. The latter are analyzed as simultaneously global and local developments. The main problems addressed by the contributors of this volume are: the sixties as a generational clash; the redefinition of the political as a consequence of the ideological challenges posed to the status-quo by the sixty-eighters; the role of Utopia and the de-radicalization of intellectuals; the challenges to imperialism (Soviet/American); the cultural revolution of the sixties; the crisis of ‘really existing socialism’ and the failure of “socialism with a human face”; the gradual departure from the Yalta-system; the development of a culture of human rights and the project of a global civil society; the situation of 1968 within the general evolution of European history (esp. the relationship of 1968 with 1989). In contrast to existing books, the book provides a fundamental and unique synthesis of approaches on 1968: first, it contains critical (vs. nostalgic) re-evaluations of the events from the part of significant sixty-eighters; second, it includes historical analyses based on new archival research; third, it gathers important theoretical re-assessments of the intellectual history of the 1968; and fourth, it bridges 1968 with its aftermath and its pre-history, thus avoiding an over-contextualization of the topics in question.
Link: http://www.jstor.org/stable/10.7829/j.ctt1281xt
3. No Redress, or Where Are Levski’s Bones? from:
Bones of Contention
Abstract: When all was said and done, there were two lingering problems that at times were posed directly, at other times were present only obliquely. One was the archeologists’ question why all the noise when nothing could be proven categorically. For them, once it was clear that a definitive conclusion could not be accepted or imposed about the remains of Skeleton No. 95, this made the whole discussion immaterial and a waste of time. After all, science deals only with proven theses. In a charitable version, this question can explain part of the implicit passivity of some among the archeologists. In
2. The “Making” of Vasil Levski from:
Bones of Contention
Abstract: The first post-Liberation decade—the 1880s—saw the publication of the first biography of Levski by Zakhari Stoianov (1883) that immediately engaged contemporaries in a heated debate about the assessment of Levski’s role.
54Now that the outcome of the Russo—Turkish war had vindicated the effort of the revolutionaries, there were no doubts about the general assessment of Levski, similar to the ones voiced in the pre-1878 period by individuals or groups suspicious of revolutionary radicalism.55There was also no question about recognizing his important presence in the revolutionary movement; the debate was around his place relative to the contribution
4. Contesting the Hero from:
Bones of Contention
Abstract: In 1898 when Blagoev mentioned that Levski had his enemies, and was lamenting the insufficient attention to his person and ideas, he was not far off the mark. Despite the icon-like and, as we shall see in Part III, literal iconic status of Levski, as well as the correct impression of his universal acceptance, there were questions raised about his personality or his interpretation both by his contemporaries, as well as today. The story of the hero’s contestation, while muted as a whole and without much real effect, deserves to be told, because it allows for a more complex glimpse
INTRODUCTION from:
Late Enlightenment
Abstract: The question is not as trivial as it might look at first glance.
Conclusion from:
Debating the Past
Abstract: In what follows, I will review the concepts of “objectivity” and “truth” in Bulgarian historical scholarship on the basis of my historiographical research and observations. As will be seen, there is a great difference between theoretical-methodological statements and historiographical practice. However, my purpose is not to blame the presumably “objective” historiography for “lack of objectivity” (especially since I do not believe in this ideal), but to see how things stand on particular issues of the “objectivity and truth” complex. Hence the account is somewhat fragmented. The question will also be posed: why were there, until recently, no relativizations of the
14. Remembering Communism: from:
Remembering Communism
Author(s) Boneva Tania
Abstract: In my study, I have tried to overcome the one-sided image of communism/socialism in Bulgaria. I hope that it answers some of the critical questions about the development of Bulgarian society in the twentieth century, and that it presents a complex picture of both peasants and workers in the region of Pernik at that time, in particular with regard to the problems of economic and social modernization of Bulgarian society in the period of communism/socialism. The social inequalities between peasants and workers, the focus on industrialization and massive migration to the town—a process typical for the whole communist period
24. “By Their Memoirs You Shall Know Them”: from:
Remembering Communism
Author(s) Marcheva Iliana
Abstract: The relationship “scholar-political regime” and the limits of the admissible compromises, which every intellectual sets according to his/her own ideas about morality, should be of considerable interest to any scholar, at the very least for the purposes of comparison with other fellow-workers. I was interested in those questions, being myself a student of socialism, and especially as a result of my participation in a project at the Institute of History at the Bulgarian Academy of Sciences in 2004–2005. The project dealt with how “the changes” reflected upon the discipline of history in the 1980s. The emphasis was on the
14. Remembering Communism: from:
Remembering Communism
Author(s) Boneva Tania
Abstract: In my study, I have tried to overcome the one-sided image of communism/socialism in Bulgaria. I hope that it answers some of the critical questions about the development of Bulgarian society in the twentieth century, and that it presents a complex picture of both peasants and workers in the region of Pernik at that time, in particular with regard to the problems of economic and social modernization of Bulgarian society in the period of communism/socialism. The social inequalities between peasants and workers, the focus on industrialization and massive migration to the town—a process typical for the whole communist period
24. “By Their Memoirs You Shall Know Them”: from:
Remembering Communism
Author(s) Marcheva Iliana
Abstract: The relationship “scholar-political regime” and the limits of the admissible compromises, which every intellectual sets according to his/her own ideas about morality, should be of considerable interest to any scholar, at the very least for the purposes of comparison with other fellow-workers. I was interested in those questions, being myself a student of socialism, and especially as a result of my participation in a project at the Institute of History at the Bulgarian Academy of Sciences in 2004–2005. The project dealt with how “the changes” reflected upon the discipline of history in the 1980s. The emphasis was on the
The South African Transition: from:
Remembrance, History, and Justice
Author(s) Villa-Vicencio Charles
Abstract: The South African transition from apartheid to the country’s first democratically elected government in 1994 is widely acclaimed as an example of a successful political transition that avoided the predicted blood bath and political chaos. Some among the oppressed people of South Africa, however, had quite unrealistic expectations of what the new age could usher in. This has contributed, two decades later, to a wave of disillusionment and resentment in the country, raising questions about the viability of the soft South African transition. It also adds to the global debate on the nature of political transitions from dictatorship and authoritarian
The Romanian Communist Past and the Entrapment of Polemics from:
Remembrance, History, and Justice
Author(s) Iacob Bogdan C.
Abstract: In September 2010, the Institute for the Investigation of Communist Crimes and the Memory of the Romanian Exile¹ published a survey on the opinions and attitudes of the Romanian population about the communist past. Among many of the rather contradictory results, the poll showed how 78 percent of the respondents answered “No” to the question “Did you personally or has a member of your family suffered because of the communist regime?” At the same time, 37 percent considered that the regime was criminal, 42 percent that it was illegitimate, and 50 percent admitted that there was repression under communist rule².
Book Title: Serbian Orthodox Fundamentals-The Quest for an Eternal Identity
Publisher: Central European University Press
Author(s): Mylonas Christos
Abstract: This book is a comprehensive exposition of the interaction of a national (the Serbian people) and a religiou (the Orthodox Christian faith) content, in the formation of a distinctive national identity and a mode of being. Its interdisciplinary approach, drawing on sociology, social anthropology, theology, political theory, Balkan historiography, and Serbian folklore, is deployed to provide a powerful and original analysis of how Serbian Orthodoxy has resulted in the sacralisation of the Serbian nation by framing the parameters of its existence. Addresses the following questions: what 'makes' a Serb? Are meaningful assumptions possible by introducing Serbian Orthodoxy as the primal point of reference? Why does religion appear to have an especially strong appeal?
Link: http://www.jstor.org/stable/10.7829/j.ctt1cgf87j
Conditions for European Solidarity from:
What Holds Europe Together?
Author(s) BÖCKENFÖRDE ERNST-WOLFGANG
Abstract: To answer the question as to what are the conditions for European solidarity, we first need to clarify and understand what is meant by solidarity and what it involves.
United Europe, Divided History from:
What Holds Europe Together?
Author(s) SNYDER TIMOTHY
Abstract: In this brief comment I would like to address a problem that arises from a juxtaposition of some of the main concepts of the Europe Paper: how to build and maintain a “common European European culture” despite “cultural differences” dating from the Cold War; how to reconcile the project of “expansion” with the deepening of “European solidarity”? The proposal takes the view that solidarity is a matter of moral positions and positive action, rather than simply a question of the correct redistribution of goods. In this spirit, I would like to suggest a problem and an opportunity for Europeans who
Book Title: Times of History-Universal Topics in Islamic Historiography
Publisher: Central European University Press
Author(s): Al-Azmeh Aziz
Abstract: This is a collection of essays on current questions of historiography, illustrated with reference to Islamic historiography. The main concerns are conceptions of time and temporality, the uses of the past, historical periodisation, historical categorisation, and the constitution of historical objects, not least those called "civilisation" and "Islam". One of the aims of the book is to apply to Islamic materials the standard conceptual equipment used in historical study, and to exercise a large-scale comparativist outlook.
Link: http://www.jstor.org/stable/10.7829/j.ctt1cgf93z
Book Title: Times of History-Universal Topics in Islamic Historiography
Publisher: Central European University Press
Author(s): Al-Azmeh Aziz
Abstract: This is a collection of essays on current questions of historiography, illustrated with reference to Islamic historiography. The main concerns are conceptions of time and temporality, the uses of the past, historical periodisation, historical categorisation, and the constitution of historical objects, not least those called "civilisation" and "Islam". One of the aims of the book is to apply to Islamic materials the standard conceptual equipment used in historical study, and to exercise a large-scale comparativist outlook.
Link: http://www.jstor.org/stable/10.7829/j.ctt1cgf93z
Chapter 1 The Idea of Cultural Hybridity from:
Hybrid Renaissance
Abstract: The central theme of these lectures was inspired, obviously enough, by current discussions of cultural hybridity, themselves a response to recent trends such as globalization, mass migration, and debates about multiculturalism. As the world changes, historians come to look at the past from different angles and to ask different questions about it from their predecessors. This point is as true of the Renaissance as it is of (say) the French Revolution. In the last generation, a number of studies of the Renaissance, and especially studies of the reception of the Renaissance, from Jan Białostocki to Thomas Kaufmann, from Fernando Marías
Chapter 9 Translating Gods from:
Hybrid Renaissance
Abstract: In the domain of religion, the evidence of interactions between different beliefs and practices in the long sixteenth century is inescapable. Whether or not these interactions are part of the Renaissance movement is a more difficult and controversial question. However, the revival of antiquity, especially the “patristic revival” (the renewed interest in Augustine, Jerome and other leading figures of the early Church), was important in the history of Christianity in this period. The writings of the Fathers, which exemplify the Hellenization of Christianity, were influential on Catholics and Protestants alike.
Chapter 1 The Idea of Cultural Hybridity from:
Hybrid Renaissance
Abstract: The central theme of these lectures was inspired, obviously enough, by current discussions of cultural hybridity, themselves a response to recent trends such as globalization, mass migration, and debates about multiculturalism. As the world changes, historians come to look at the past from different angles and to ask different questions about it from their predecessors. This point is as true of the Renaissance as it is of (say) the French Revolution. In the last generation, a number of studies of the Renaissance, and especially studies of the reception of the Renaissance, from Jan Białostocki to Thomas Kaufmann, from Fernando Marías
Chapter 9 Translating Gods from:
Hybrid Renaissance
Abstract: In the domain of religion, the evidence of interactions between different beliefs and practices in the long sixteenth century is inescapable. Whether or not these interactions are part of the Renaissance movement is a more difficult and controversial question. However, the revival of antiquity, especially the “patristic revival” (the renewed interest in Augustine, Jerome and other leading figures of the early Church), was important in the history of Christianity in this period. The writings of the Fathers, which exemplify the Hellenization of Christianity, were influential on Catholics and Protestants alike.
Book Title: Given World and Time-Temporalities in Context
Publisher: Central European University Press
Author(s): Miller Tyrus
Abstract: The interconnections of time with historical thought and knowledge have come powerfully to the fore since the 1970s. An international group of scholars, from a range of fields including literary theory, history of ideas, cultural anthropology, philosophy, intellectual history and theology, philology, and musicology, address the matter of time and temporalities. The volume’s essays, divided into four main topical groups question critically the key problem of context, connecting it to the problem of time. Contexts, the essays suggest, are not timeless. Time and its contexts are only partly “given” to us: to the primordial donations of time and world correspond our epistemic, moral, and practical modes of receiving what has been granted. The notion of context may have radically different parameters in different historical, cultural, and disciplinary situations. Topics include the deep antiquity, and the timeless time of eternity, as well as formal philosophies of history and the forms of histories implicit in individual and community experience. The medium specific use of time and history are examined with regard to song, image, film, oral narration, and legal discourse.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmxx
12. Hetero-Temporalities of Post-Socialism from:
Given World and Time
Author(s) Rofel Lisa
Abstract: Time has, if you will forgive the paradoxical phrasing, long been a terrain for projects of social justice and utopian dreams. As Susan Buck-Morss has recently pointed out, this function of time is self-consciously true in historically sedimented ways for the praxis of formerly socialist nation-states.¹ What has become of time in the aftermath of socialism? My answer to this question will focus on China, a country whose continuously radical transformations have coursed through the twentieth century and now into the twenty-first. Unlike in the countries of eastern Europe, China’s Communist Party still holds the reins of state power. Yet
13. The Politics of Temporality: from:
Given World and Time
Author(s) Hoy David Couzens
Abstract: “The time of our lives”—this expression condenses into one phrase a series of questions that could require much more than one lifetime to answer. Is the time of our lives a function of a life as a whole, a life-time, or can it be condensed into a single moment of vision? Does a life have a unity that runs through it, or is the unity of time, and of a life, a narrative, a story, a fiction, or even an illusion? In this essay the question that particularly interests me is, what notion of time is the time that
Book Title: Given World and Time-Temporalities in Context
Publisher: Central European University Press
Author(s): Miller Tyrus
Abstract: The interconnections of time with historical thought and knowledge have come powerfully to the fore since the 1970s. An international group of scholars, from a range of fields including literary theory, history of ideas, cultural anthropology, philosophy, intellectual history and theology, philology, and musicology, address the matter of time and temporalities. The volume’s essays, divided into four main topical groups question critically the key problem of context, connecting it to the problem of time. Contexts, the essays suggest, are not timeless. Time and its contexts are only partly “given” to us: to the primordial donations of time and world correspond our epistemic, moral, and practical modes of receiving what has been granted. The notion of context may have radically different parameters in different historical, cultural, and disciplinary situations. Topics include the deep antiquity, and the timeless time of eternity, as well as formal philosophies of history and the forms of histories implicit in individual and community experience. The medium specific use of time and history are examined with regard to song, image, film, oral narration, and legal discourse.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmxx
12. Hetero-Temporalities of Post-Socialism from:
Given World and Time
Author(s) Rofel Lisa
Abstract: Time has, if you will forgive the paradoxical phrasing, long been a terrain for projects of social justice and utopian dreams. As Susan Buck-Morss has recently pointed out, this function of time is self-consciously true in historically sedimented ways for the praxis of formerly socialist nation-states.¹ What has become of time in the aftermath of socialism? My answer to this question will focus on China, a country whose continuously radical transformations have coursed through the twentieth century and now into the twenty-first. Unlike in the countries of eastern Europe, China’s Communist Party still holds the reins of state power. Yet
13. The Politics of Temporality: from:
Given World and Time
Author(s) Hoy David Couzens
Abstract: “The time of our lives”—this expression condenses into one phrase a series of questions that could require much more than one lifetime to answer. Is the time of our lives a function of a life as a whole, a life-time, or can it be condensed into a single moment of vision? Does a life have a unity that runs through it, or is the unity of time, and of a life, a narrative, a story, a fiction, or even an illusion? In this essay the question that particularly interests me is, what notion of time is the time that
Book Title: Given World and Time-Temporalities in Context
Publisher: Central European University Press
Author(s): Miller Tyrus
Abstract: The interconnections of time with historical thought and knowledge have come powerfully to the fore since the 1970s. An international group of scholars, from a range of fields including literary theory, history of ideas, cultural anthropology, philosophy, intellectual history and theology, philology, and musicology, address the matter of time and temporalities. The volume’s essays, divided into four main topical groups question critically the key problem of context, connecting it to the problem of time. Contexts, the essays suggest, are not timeless. Time and its contexts are only partly “given” to us: to the primordial donations of time and world correspond our epistemic, moral, and practical modes of receiving what has been granted. The notion of context may have radically different parameters in different historical, cultural, and disciplinary situations. Topics include the deep antiquity, and the timeless time of eternity, as well as formal philosophies of history and the forms of histories implicit in individual and community experience. The medium specific use of time and history are examined with regard to song, image, film, oral narration, and legal discourse.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmxx
12. Hetero-Temporalities of Post-Socialism from:
Given World and Time
Author(s) Rofel Lisa
Abstract: Time has, if you will forgive the paradoxical phrasing, long been a terrain for projects of social justice and utopian dreams. As Susan Buck-Morss has recently pointed out, this function of time is self-consciously true in historically sedimented ways for the praxis of formerly socialist nation-states.¹ What has become of time in the aftermath of socialism? My answer to this question will focus on China, a country whose continuously radical transformations have coursed through the twentieth century and now into the twenty-first. Unlike in the countries of eastern Europe, China’s Communist Party still holds the reins of state power. Yet
13. The Politics of Temporality: from:
Given World and Time
Author(s) Hoy David Couzens
Abstract: “The time of our lives”—this expression condenses into one phrase a series of questions that could require much more than one lifetime to answer. Is the time of our lives a function of a life as a whole, a life-time, or can it be condensed into a single moment of vision? Does a life have a unity that runs through it, or is the unity of time, and of a life, a narrative, a story, a fiction, or even an illusion? In this essay the question that particularly interests me is, what notion of time is the time that
Book Title: Given World and Time-Temporalities in Context
Publisher: Central European University Press
Author(s): Miller Tyrus
Abstract: The interconnections of time with historical thought and knowledge have come powerfully to the fore since the 1970s. An international group of scholars, from a range of fields including literary theory, history of ideas, cultural anthropology, philosophy, intellectual history and theology, philology, and musicology, address the matter of time and temporalities. The volume’s essays, divided into four main topical groups question critically the key problem of context, connecting it to the problem of time. Contexts, the essays suggest, are not timeless. Time and its contexts are only partly “given” to us: to the primordial donations of time and world correspond our epistemic, moral, and practical modes of receiving what has been granted. The notion of context may have radically different parameters in different historical, cultural, and disciplinary situations. Topics include the deep antiquity, and the timeless time of eternity, as well as formal philosophies of history and the forms of histories implicit in individual and community experience. The medium specific use of time and history are examined with regard to song, image, film, oral narration, and legal discourse.
Link: http://www.jstor.org/stable/10.7829/j.ctt2jbmxx
12. Hetero-Temporalities of Post-Socialism from:
Given World and Time
Author(s) Rofel Lisa
Abstract: Time has, if you will forgive the paradoxical phrasing, long been a terrain for projects of social justice and utopian dreams. As Susan Buck-Morss has recently pointed out, this function of time is self-consciously true in historically sedimented ways for the praxis of formerly socialist nation-states.¹ What has become of time in the aftermath of socialism? My answer to this question will focus on China, a country whose continuously radical transformations have coursed through the twentieth century and now into the twenty-first. Unlike in the countries of eastern Europe, China’s Communist Party still holds the reins of state power. Yet
13. The Politics of Temporality: from:
Given World and Time
Author(s) Hoy David Couzens
Abstract: “The time of our lives”—this expression condenses into one phrase a series of questions that could require much more than one lifetime to answer. Is the time of our lives a function of a life as a whole, a life-time, or can it be condensed into a single moment of vision? Does a life have a unity that runs through it, or is the unity of time, and of a life, a narrative, a story, a fiction, or even an illusion? In this essay the question that particularly interests me is, what notion of time is the time that
Journal Title: American Journal of Sociology
Publisher: The University of Chicago Press
Issue: ajs.2000.106.issue-2
Date: 09 2000
Author(s): Lara Maria Pia
Abstract: Lara’s book is thick with references and interwoven arguments and is sometimes hard to follow for this reason. She is concerned with showing the possibilities for a recognition of the importance of self‐fashioning narrative in Habermas’s own work, especially in his early analysis in
The Structural Transformation of the Public. She takes up discussions of deliberative democracy to show how they are enriched by a recognition of the place of narrative; she takes up postmodern accounts of identity; and she pursues her argument through the work of Paul Ricoeur, Albrecht Wellmer, and Wayne Booth, as well as a host of others. Despite the density of the work, Lara succeeds in illuminating the relation between narrative, identity, and morality. If the question of how we should live is bound up with ideas of who we are, and if we shape who we are with the help of narratives of other lives, these ideas would seem to be an integral part of the normative question that Habermas asks as to how we should live with others. Lara’s book is not only a welcome addition to recent work on Habermas, but also an important participant in current discussions of the relationship between literature and morality.
Link: http://www.jstor.org/stable/10.1086/316983
Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: et.2001.112.issue-1
Date: 10 2001
Author(s): Young, Jeffrey T.
Abstract: Young’s new book on Adam Smith provides a careful textual analysis of Smith’s two major works:
The Theory of Moral SentimentsandThe Wealth of Nations. Young argues, with good textual evidence, that Smith did not divide economics from moral theory and that, indeed, Smith thought of economics as a moral science. Young traces Smith’s economic and moral philosophy to Aristotle and Hume, and he points out, correctly, that “self‐interest itself had a significant moral dimension in Smith” (p. 173). Thus Smith’s alleged focus on self‐interest inThe Wealth of Nationshas normative dimensions not always recognized by all Smith scholars. Young uses Smith’s notions of the impartial spectator and benevolence as well as his theory of justice to link the two texts. This is a controversial conclusion since neither the impartial spectator nor benevolence is evident as an important concept inThe Wealth of Nations. Young also argues that Smith divides the economic sphere from the political sphere (see his matrix on p. 158), a questionable conclusion in light of Smith’s focus on political economy inThe Wealth of Nations. Young’s book also suffers from his apparently not having read Amartya Sen’s or my works on Smith, both of which make many of the same arguments Young develops. Still, Young has added further to the growing literature that reads Smith as a serious moral philosopher whose theory of self‐interest is far from libertarian and who neither divided economics from ethics nor politics from either.
Link: http://www.jstor.org/stable/10.1086/322762
Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: et.2002.112.issue-2
Date: 01 2002
Author(s): Ricoeur, Paul
Abstract: The necessity of both solidarity and proceduralism thus holds for both distributive and criminal justice. In the end, Ricoeur remains committed to notions that ground the just polity in community and mutual sharing without thinking that these notions require us to dispense with the formalism of procedures of justice. While the latter are not sufficient on their own to create or sustain a just society, while, indeed, formal procedures always presuppose some conception of the good, procedural conceptions allow us to recognize each other as subjects of rights. Although it is not always clear that Ricoeur succeeds in reconciling Rawls and Walzer or Habermas and Gadamer, he does provide a fresh perspective on current debates within his own interesting account of the structure of moral action.
Link: http://www.jstor.org/stable/10.1086/324242
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2002.28.issue-4
Date: 06 2002
Author(s): Vidal Fernando
Abstract: For an illuminating discussion and critique, see Kathleen V. Wilkes,
Real People: Personal Identity without Thought Experiments(Oxford, 1988), esp. chap. 1.
Link: http://www.jstor.org/stable/10.1086/341240
Journal Title: American Journal of Sociology
Publisher: The University of Chicago Press
Issue: ajs.2003.108.issue-4
Date: 01 2003
Author(s): Lichterman Paul
Abstract: Of course, researchers routinely pursue some of these questions, through different methods of research. Part of our methodological contribution is to bring them together in the concept of
group style.
Link: http://www.jstor.org/stable/10.1086/367920
Journal Title: Current Anthropology
Publisher: The University of Chicago Press
Issue: ca.2003.44.issue-3
Date: 06 2003
Author(s): Duranti Alessandro
Abstract: Ahearn, always a perceptive writer, brings out a fear that many linguistic anthropologists have but rarely expressthe fear of being assimilated to sociocultural anthropology and thus losing their identity through the forfeiting of their specificity. This is the flip side of William Labovs original wish that sociolinguistics might disappear once linguistics agreed to see language as a social phenomenon (that this has not happened is both an indictment of linguistics narrowmindedness and a validation of Labovs and other sociolinguists efforts to develop sociolinguistics into a vibrant independent field). The question then arises why we should worry about being assimilated. Shouldnt we, on the contrary, welcome such a possibility, to be seen as a validation of our work or as the mainstreaming of our concerns? The problem is not in the future, which cannot be predicted, but in the past. Everything we know from our earlier experiences warns us that an anthropology without a distinct group of language specialists is likely to be an anthropology with a nave understanding of communication. We have seen it happen already. When anthropology departments decide not to have a linguistic subfield, thinking that they dont need one, their students tend to take language for granted, identifying it with a vague notion of discourse. It is for this reason that we need to sharpen our historical, theoretical, and methodological understanding of what it means to study language as culture. We owe it first to our students.
Link: http://www.jstor.org/stable/10.1086/368118
Journal Title: The Quarterly Review of Biology
Publisher: The University of Chicago Press
Issue: qrb.2002.77.issue-4
Date: 12 2000
Author(s): DeBevoise M B
Abstract: In the course of the book, no real convergence is achieved; each one ends where he started, asserting his own beliefs, visions, and concerns. Has anything been gained in the process? The intense and occasionally pointed dialogues bring forth an incremental, but substantial clarification of the issues at hand, the issues at stake, and their potential (but not actual) interaction. The fact of the matter is that neuroscience has no privileged bearing on human affairs simply because it deals with the brain. Why push it to realms in which it does not belong?
Link: http://www.jstor.org/stable/10.1086/374515
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2003.29.issue-4
Date: 06 2003
Author(s): Mialet Hélène
Abstract: I would like to thank the participants of seminars and colloquia at the Max Planck Institute for the History of Science (Berlin), at the Department of Science and Technology Studies at Cornell, and at the ST&S and History of Medicine Colloquia at the University of Michigan for their helpful comments on earlier versions of this paper. I would also like to thank Robin Boast, Stephen Hirschauer, Michael Lynch, Michael Wintroub, and Skuli Sigurdsson for their suggestions, comments, and criticism.
Link: http://www.jstor.org/stable/10.1086/377721
Journal Title: Journal of British Studies
Publisher: The University of Chicago Press
Issue: jbs.2005.44.issue-1
Date: 01 2005
Author(s): Seed John
Abstract: See Timothy Larsen, “Victorian Nonconformity and the Memory of the Ejected Ministers: The Impact of the Bicentennial Commemorations of 1862,” in
The Church Retrospective: Papers Read at the 1995 Summer Meeting and 1996 Winter Meeting of the Ecclesiastical Society, ed. R. N. Swanson (Woodbridge, 1997), pp. 459–73. The centenary in 1762 was not apparently commemorated in any public way, though a few years later, 1688 was celebrated by Dissenters on a considerable scale.
Link: http://www.jstor.org/stable/10.1086/424945
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-1
Date: 01 2005
Author(s): Marion Jean‐Luc
Abstract: Paul Ricœur, “Herméneutique de l’idée de Révélation,” in
La Révélation, ed. Daniel Coppieters de Gibson (Bruxelles: Facultés universitaires Saint‐Louis, 1977), p. 46.
Link: http://www.jstor.org/stable/10.1086/424974
Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2004.76.issue-3
Date: 09 2004
Author(s): Marino John A.
Abstract: Braudel,
The Mediterranean,2d ed. (1972), 2:1243–44. Among many references to Machiavelli, see, e.g., Machiavelli,The Prince,chap. xxv, beginning of last paragraph: “I conclude, then, that so long as Fortune varies and men stand still, they will prosper while they suit the times, and fail when they do not.”
Link: http://www.jstor.org/stable/10.1086/425442
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2004.31.issue-1
Date: 09 2004
Author(s): Guillory John
Abstract: On the question of the relation between writing and media, which is perhaps
thequestion of a larger inquiry beyond my own, I have benefited from exchanges with Alan Liu. See his “The Future Literary: Literature and the Culture of Information,” inTime and the Literary,ed. Karen Newman et al. (New York, 2002), pp. 61–100.
Link: http://www.jstor.org/stable/10.1086/427304
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-2
Date: 04 2005
Author(s): Nicholson Hugh
Abstract: This idea of the deliberate recovery of theological tensions by crossing religious boundaries can be understood in terms of the ecumenical concept of the complementarity of conflicting doctrinal formulations. Opposing doctrinal formulations are regarded as complementary expressions of a theological truth so profound as to be irreducible to any single formulation. For the ecumenical use of the complementarity concept, see, e.g., Avery Dulles, “Paths to Doctrinal Agreement: Ten Theses,”
Theological Studies47 (1986): 44–45.
Link: http://www.jstor.org/stable/10.1086/427313
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-1
Date: 01 2005
Author(s): Robbins, Jeffrey W.
Abstract: While sharing the aim of relating philosophy and theology, I do not think the project is best accomplished by thinking ontotheologically (at least, not in its Heideggerian sense). What is needed is to insist on a sharper distinction between ontotheological philosophy and religious theology so that we can better understand how they might relate. And here again, I agree with Robbins for different reasons: Ricoeur, Lévinas, and Marion are key sources in this project, for their work maintains the distinction that it calls into question.
Link: http://www.jstor.org/stable/10.1086/428537
Journal Title: Signs
Publisher: The University of Chicago Press
Issue: signs.2005.30.issue-4
Date: 06 2005
Author(s): McNay Lois
Abstract: See especially Diana Tietjens Meyers,
Self, Society, and Personal Choice(New York: Columbia University Press, 1989), and Diana Tietjens Meyers, ed.,Feminists Rethink the Self(Boulder, CO: Westview, 1997).
Link: http://www.jstor.org/stable/10.1086/429806
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-2
Date: 04 2005
Author(s): Mandry, Christof
Abstract: This is an engaging book for specialists in theological ethics and especially for those interested in the contributions of hermeneutical thinking to ethics. One can only hope that Mandry will continue to develop this line of reflection.
Link: http://www.jstor.org/stable/10.1086/430555
Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: The University of Chicago Press
Issue: lq.2005.75.issue-2
Date: 04 2005
Author(s): Jones Bonna
Abstract: Hence, our choice of philosophies should not be limited to the two main philosophies identified by Budd but rather could take up ideas from process thinking, which is a quieter but nevertheless relevant philosophy to which LIS should attend. By valuing the processes and articulating this with better abstractions more congruent with our action, we not only further our own project; we also sustain a vital engagement with the projects of individuals. We more clearly articulate the library in the life of the user, to use the words of Wiegand [
2].
Link: http://www.jstor.org/stable/10.1086/431329
Journal Title: Signs
Publisher: The University of Chicago Press
Issue: signs.2005.31.issue-1
Date: 09 2005
Author(s): Johar Schueller Malini
Abstract: However, Somerville often uses strategies very similar to Butler's in seeing the primacy of the sexual. See, e.g., the analysis of Jean Toomer based on the term
queer(Somerville2000, 136) and the insistence that compulsory heterosexuality is “integral” to the logic of racial segregation (137).
Link: http://www.jstor.org/stable/10.1086/431372
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-4
Date: 10 2005
Author(s): Lee Hyo‐Dong
Abstract: For the notion of strategic essentialism, see Gayatri Chakravorty Spivak, “Subaltern Studies: Deconstructing Historiography,” in her
The Spivak Reader, 214–21. Serene Jones has drawn attention to the fact that the poststructuralist theoretical assumptions about the always oppressive nature of binarisms do not necessarily hold up under the pressures of concrete political struggles and that, in order to strengthen the bond of solidarity for a coalition of diverse social and cultural identities, what is called for is some kind of grand narrative that clearly defines the powers to be resisted and dismantled. I think this applies to a coalition of different religious identities as well. Serene Jones, “Cultural Labor and Theological Critique,” in Brown, Davaney, and Tanner, eds.,Converging on Culture, 166–68.
Link: http://www.jstor.org/stable/10.1086/431810
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2005.85.issue-4
Date: 10 2005
Author(s): Young III William W.
Abstract: Frei recognized the need for greater plurality within his own reading as well, particularly with regard to the “Gospel narrative” set forth in
The Identity of Jesus Christ. See Higton,Christ, Providence, and History, 200–201.
Link: http://www.jstor.org/stable/10.1086/431812
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2006.32.issue-2
Date: 01 2006
Author(s): Williams Jay
Abstract: Mitchell, “
Critical Inquiryand the Ideology of Pluralism,”Critical Inquiry8 (Summer 1982): 613.
Link: http://www.jstor.org/stable/10.1086/500701
Journal Title: American Journal of Education
Publisher: The University of Chicago Press
Issue: aje.2006.112.issue-3
Date: 05 2006
Author(s): Schweber Simone
Abstract: Brooks (
2001) reported, for example, that a Pentecostal minister in Franklin County, the location symbolizing Red America in his article, “regards such culture warriors as Jerry Falwell and Pat Robertson as loose cannons.”
Link: http://www.jstor.org/stable/10.1086/500714
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2006.86.issue-3
Date: 07 2006
Author(s): van der Ven Johannes A.
Abstract: Nevertheless, empiricism does not have the last word—it perhaps never has the last word, not even in what might be called “positivist empiricism,” and certainly not in practical theology, as this discipline is characterized by the interaction between empiricism and normativeness. We both share this conviction—the fifth characteristic. Therefore human rights—no matter how contested they are, which is neither surprising nor extraordinary—offer an important perspective, as the normative criteria they embody always require critical and constructive reflection. In the last part of the article I have even presented them as regulative principles of truth and justice, as a result of which they offer a kind of worldview‐related and morality‐related infrastructure for the social institutions that determine human actions in societal and personal life—the sixth characteristic. After all, for both Browning and me the ultimate issue is—the seventh characteristic—the vitality of the Christian tradition in terms of relevance and identity in the context of a multicivilization society.
Link: http://www.jstor.org/stable/10.1086/503696
Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2006.78.issue-2
Date: 06 2006
Author(s): Todorova Maria
Abstract: Ibid., 260. It was only at the last stages of correction of this manuscript that I learned about the work of Nikolai Voukov on the destruction of Dimitrov's mausoleum. While I find it an excellent contribution, Voukov's take on the event and its meaning is somewhat different than my own. I would like to express my gratitude to the author for sending me his manuscript, whose shorter version was published as “The Destruction of Georgi Dimitrov's Mausoleum in Sofia: The ‘Incoincidence' between Memory and Its Referents,” in
Places of Memory,ed. Augustin Ioan, special issue ofOctogon(Bucharest, 2003).
Link: http://www.jstor.org/stable/10.1086/505801
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: jr.2006.86.issue-4
Date: 10 2006
Author(s): Wall John
Abstract: Whatever normative conclusions may be drawn in the end, theological ethicists ignore the unique situation of children and childhood at their own peril. Neglecting such marginalized groups as women and minorities weakened the voice of theological ethics in the past, both by silently playing into larger social wrongs and by failing to learn and grow from those silenced. Childhood in the United States and the world presents theological ethics today with a new and different but just as acute social challenge. Methodologically, since children cannot speak up as fully as can adults for themselves, theological ethicists should engage as deeply as possible with children’s actual social experiences, including through the sophisticated observational work of the human sciences, in order more creatively to understand and respond. Substantively, childhood demands at the very least renewed attention to the asymmetrical tensions of human moral responsibility, the senses in which others demand of those around them creative self‐transformation. This childist gesture of responsiveness and self‐critique has already begun to animate the human sciences. How much more, then, should it be welcomed and deepened further by Christian ethicists, who in one way or another trace a transformed world to the possibilities incarnated in an infant’s birth.
Link: http://www.jstor.org/stable/10.1086/505893
Journal Title: Isis
Publisher: The University of Chicago Press
Issue: isis.2006.97.issue-2
Date: 06 2004.
Author(s): Kern Stephen
Abstract: Kern’s analysis is lucid and his thesis is ultimately persuasive. He argues that “the novel is emphatically historical in capturing a new sense of the complexity and uncertainty of causal understanding” as he traces the “sensitivity” of contemporary authors like Don DeLillo to “the significance of the new technologies of transportation, communication and investigation that transformed causal understanding in modern society” (p. 369). This is an observation with which many literary critics would agree. There are resemblances here to the methodology deployed by Ronald Thomas in his seminal and startlingly successful work
Detective Fiction and the Rise of Forensic Science(Cambridge, 1999): narrative registers in its very construction the pressures of scientific and epistemological change. Yet a comparison with Thomas’s work reveals perhaps one of the few flaws of Kern’s study. IfA Cultural History of Causalityis directed toward the historian of science, one must question whether novels are ever really adequate source material for the construction of a hypothesis regarding nonfictional understandings of causality and probability. Paul Ricoeur reminds us inTime and Narrative(Chicago, 1984–1988) that literature has been seen since ancient times as “an ethical laboratory where the artist pursues through the mode of fiction experimentation with values” (Vol. 1, p. 59): fiction is thus both tethered to, yet at the same time distinct from, the world of the actual and the real. Kern acknowledges this to be so, yet his theory of mimesis, of realistic representation, seems to exclude any genuine engagement with tropes of playfulness, indeterminacy, symbolism, and ambiguity that mark literature just as deeply as any desire to replicate the real. Kern notes that he relies “primarily on novels by male authors about male murderers, because [his] method is comparative and requires controlling variables to focus on historical change” (p. 21). This seems to evade a broader question about the extent to which novels can be understood as “evidence” in any sense at all, or whether Kern should be focusing on trial reports rather than their fictionalized representations. This difficulty would be obviated if the focus of the work were an understanding of the impact of developments in scientific theory on narrative form, yet Kern seems reluctant to move fully in this direction. And indeed, if the ideal reader ofA Cultural History of Causalityis in fact a literary critic, he or she may be inclined to probe a number of Kern’s other assumptions as well—he is perhaps a little too inclined to assert that the Victorian novel is artistically “tidy,” that its patterns of closure are always neat and carefully wrought, as an expression of what Thomas Vargish has called “the providential aesthetic” in his study of the same name (Virginia, 1985). Scholars of nineteenth‐century fiction may perhaps feel that Kern’s descriptions of such neat closures sit uncomfortably with their readings ofBleak House(which is as much about the loss and destruction of evidence as it is about its recovery and careful explication) orOur Mutual FriendorDaniel DerondaorThe Brothers Karamazov(each of which problematizes our sense of a character’s relentless movement toward transgression, judgment, and punishment or acquittal). One is left with a sense that Kern occasionally deploys the term “Victorian” in a rather unsophisticated fashion: as Thomas has shown inDetective Fiction and the Rise of Forensic Science,even the most carefully crafted detective story of the nineteenth century can raise for readers and critics crucial questions about individual and national identity and the power of public surveillance. Yet these criticisms should not undermine a reader’s sense of Kern’s achievement in this book: it is a vast, ambitious attempt to effect a synthesis of scientific thought and literary experimentation, and on the whole it succeeds well.
Link: http://www.jstor.org/stable/10.1086/507355
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 508383
Date: 01 2007
Author(s): Wall John
Abstract: In this respect, my project has similarities with the “multidimensional hermeneutic” approach to religious ethical inquiry proposed by William Schweiker in “On the Future of Religious Ethics: Keeping Religious Ethics, Religious and Ethics,”
Journal of the American Academy of Religion74, no. 1 (March 2006): 135–51.
Link: http://www.jstor.org/stable/10.1086/508386
Journal Title: Ethics
Publisher: The University of Chicago Press
Issue: 522257
Date: 01 2007
Author(s): Ricoeur, Paul
Abstract: In a first reading of the book, I was critical of this emphasis on moral motivations, since it seemed to be overburdened by a psychological approach. But, on a second reading, I had to refrain from my critique. Ricoeur makes the point that he has no intention to “take the place of a resolution for the perplexities raised by the very concept of a struggle, still less of a resolution of the conflicts” (218). In other words, Ricoeur is proposing a well‐needed complement to the institutional design trend that has invaded contemporary political philosophy. Contrary to many, he stands before the most perplexing issue of recognition with eyes wide open: indeed, demands of recognition may never end and take the form of an “unhappy consciousness” (218). One can try to resolve this potential inflation of claims by sorting out political and substantive issues. But a solution that takes only this path could create vast areas of frustration that canny elites have learned to fuel, or come to neglect recognition claims on the grounds that they hide a Pandora's box waiting to be opened. I suspect that this neglect mechanism is one of the reasons why so many legitimate recognition claims still languish in limbo as we speak. The course taken by Ricoeur may be difficult to square with the mainstream approach in contemporary political philosophy—political liberalism, to name it—but it nonetheless deserves careful attention.
Link: http://www.jstor.org/stable/10.1086/510704
Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: The University of Chicago Press
Issue: lq.2006.76.issue-3
Date: 07 2006
Author(s): Budd John M.
Abstract: Three general features of this method can be noted in advance. First, this method must be immanent or internal to its subject matter. Dialectical theorists reject outright the idea that the thinker can occupy some privileged Archimedean point outside the subject of investigation. … A second feature of dialectical method is its dialogical character. Theorizing is an activity taking place not simply within the mind but between minds. Thinking is dialogical because it always takes the form of an exchange or a conversation between ourselves, our contemporaries, and our predecessors. … Third, the dialogical element is related to the historical dimension of theory. [
40, pp. 167–68]
Link: http://www.jstor.org/stable/10.1086/511140
Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: jmh.2006.78.issue-4
Date: 12 2005
Author(s): Popkin Jeremy D.
Abstract: Instructive as his book is, Popkin could also have explored in greater depth yet the relationship between historical scholarship and expressions of the self. By focusing on autobiographies alone, he misses an opportunity to examine how such texts and scholarly publications related to (and possibly affected) one another, most notably in their divergent or convergent patterns of self‐representation. The boundary between autobiographical and scholarly writings may be more porous than Popkin intimates. Paul Hollander’s recent study of academic acknowledgments arrives, for instance, at conclusions that mirror Popkin’s regarding self‐representation and professional norms (“Acknowledgments: An Academic Ritual,”
Academic Questions15, no. 1 [2001–2]: 63–76). Likewise, one could question why Popkin limited himself to the discursive analysis of published sources and “the motives that historian‐autobiographers acknowledge in their texts” (78). Autobiographies are also social practices that call for systematic research outside the text, in archival and published sources (and, perhaps, interviews as well). But Popkin is too good a historian not to know this. His book is by and about historians; it is dedicated to historians, but it is not only for historians. Its chief objective may well be to show how much the historian’s autobiography has contributed “to the literature of personal life writing” (8). In this respect as in many others,History, Historians, and Autobiographyis a success.
Link: http://www.jstor.org/stable/10.1086/511206
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: ci.2007.33.issue-2
Date: 01 2007
Author(s): Gasché Rodolphe
Abstract: See Derrida,
Passions(Paris, 1993).
Link: http://www.jstor.org/stable/10.1086/511505
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 522064
Date: 03 2007
Author(s): Harootunian Harry
Abstract: I had the benefit of reading versions of this paper at a number of institutions, and I wish to record the help I received at the University of Chicago, the University of Michigan, the New School for Social Research, Waseda University (Tokyo), and the University of Washington. I also want to thank Kristin Ross, Carol Gluck, and Hyun Ok Park for commenting on earlier revisions of the manuscript.
Link: http://www.jstor.org/stable/10.1086/513523
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509555
Date: 10 2007
Author(s): Flake Kathleen
Abstract: Bloom,
American Religion, 97.
Link: http://www.jstor.org/stable/10.1086/519770
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509555
Date: 10 2007
Author(s): Nicholson Hugh
Abstract: Hacker, “Distinctive Features,” 95 and passim; Michael A. Sells,
Mystical Languages of Unsaying(Chicago, 1994), 1–13, esp. 12. Note that Hacker acknowledges that Śaṅkara’s discourse on brahman is all the more alive (lebendiger) for its terminological imprecision (“Distinctive Features,” 95).
Link: http://www.jstor.org/stable/10.1086/519771
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 509554
Date: 07 2007
Author(s): Browning, Don S.
Abstract: While this book will be of great interest to Christian ethicists as well as to religious and moral educators, it should also be read by social scientists, philosophers, and evolutionary psychologists. Browning’s view that nontheological disciplines depend on images of the human that play a guiding role for their research, as well as for the interpretation of their results, points to the continued need for more interdisciplinary work. According to this point of view, theology should play a public role in identifying such prescientific or preempirical images as well as in describing and advancing refined and responsible images based on the Christian tradition. The present volume goes a long way in either direction.
Link: http://www.jstor.org/stable/10.1086/519893
Journal Title: Signs
Publisher: The University of Chicago Press
Issue: 518276
Date: 01 2008
Author(s): Plate Liedeke
Abstract: My encounter with this student suggests another way of thinking about the political value of rewriting. Countering all the more blasé signals my students were giving me that it was most naive to think the retelling of stories from another point of view could have any political impact, it is evidence that women’s rewritings of classic texts can still affect young women, still make them think and make them want to contribute to the discussions, the debates that shape the public sphere. Although we need, of course, to factor in serendipity—the student was on holiday and thought she had discovered a little‐known book when in fact it was a
New York Timesbest seller—there is definitely a sense in which her discovery marked a moment in her life and signals the development of a feminist consciousness (broadly defined as a certain awareness of gender identity combined with a critical position in respect to misogyny and patriarchy and a conviction that things can be changed). There is no denying that increasing individualization at all levels of society has caused the loss of a sense of collective action and political projects. This is equally true for ideas of improvement, emancipation, and modernization, the responsibility of which has largely been shifted to the individual, whose “human rights,” as Bauman argues, are redefined as “the right of individuals to stay different and to pick and choose at will their own models of happiness and fitting life‐style” (2000;2005, 29). In this deregulated and privatized sociopolitical context that knows no common cause, re‐vision can only fail to formulate enabling fictions for a better future for all. Yet in its capacity to speak to individuals, it can still draw them into visions of community and collectivity. Re‐vision may thus not be the lifeline that is to haul us out of patriarchy any more, but as a structure of address that engages readers into contemplating differences, it remains one of the ways in which we keep sane and critical and thinking, moved by the stories of long‐forgotten lives into participating in an open public sphere.
Link: http://www.jstor.org/stable/10.1086/521054
Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: The University of Chicago Press
Issue: 527832
Date: 01 2008
Author(s): Scimeca Ross
Abstract: In this article, we have argued that the application of library practice requires a suspension of truth. We support this by introducing a new theory of truth that is rooted in historicism. One of the overarching missions of library practice is to acquire, manage, preserve, and make accessible human knowledge. While there are pragmatic and sociopolitical considerations that often constrict fulfillment of this mission, the public purpose of librarianship in a free and open society nonetheless dictates that materials be made accessible regardless of what the society at the current time or the majority of people within a culturally defined place consider as true.
Link: http://www.jstor.org/stable/10.1086/523909
Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587019
Date: April 2004
Author(s): Woolf Daniel
Abstract: [[START 06A00070]] Reviews of Books and Films neered research in this latter area in "A Feminine Past? Gender, Genre and Historical Knowledge in England, 1500-1800," American Historical Review 102:3 [June 1997]: 645-79). But these are ungenerous caveats: this is a meticulously researched study in which analysis is ably supported by a range of impres- sive statistical data and well-chosen (and sometimes entertaining) case studies of individual readers, pub- lishers, and publications. ROSEMARY MITCHELL University of Leeds J. G. A. POCocK. [[END 06A00070]] [[START 06A00080]] Barbarism and Religion: Volume Three, The First Decline and Fall. New York: Cam- bridge University Press. 2003. Pp. xiii, 527. $60.00. In reviewing for this journal the first two volumes of J. G. A. Pocock's Barbarism and Religion, the present reviewer observed that there is a symphonic quality to Pocock's writing, as polyphonic lines in the form of concepts are spun out, developed, inverted, and brought into counterpoint with others. This third movement offers a scherzo reminiscent of the author's 1975 book, The Machiavellian Moment, and it sounds some of the same chords (republicanism, political cycles, civic virtue, arms vs. commerce). The subtitle of volume three is deceptively simple: it refers to the first (and best-known) volume of Edward Gibbon's masterpiece, which he published in 1776. That book commenced (after a very brief account of the structure of the Augustan principate) with the "Five Good" Antonine emperors from Nerva to Mar- cus Aurelius, and concluded (narratively) with Con- stantine's defeat of Licinius and restoration of a unified rule-a temporary resolution immediately fol- lowed by two chapters on Christianity that seem jarringly out of place, given the fact that Christians are scarcely mentioned through the previous fourteen chapters. Gibbon's readers had to wait until 1781 for the story to pick up again. Exposition of this "first decline and fall" in fact occupies only the last hundred pages of Pocock's volume and therefore serves as both a climax to the Pocockian story so far, and a bridge to the next volume. Volume one of Barbarism and Religion situated Gibbon intellectually within a number of different European "Enlightenments"; volume two located him on a different axis, among the various writers of "narratives of civil government" in the seventeenth and eighteenth centuries. (We are still missing the parallel vector running through ecclesiastical histori- ography, although Eusebius, Augustine, Orosius, and Otto of Freising figure prominently here. Christianity only begins to signal its importance with chapter fifteen of Gibbon; where he used ecclesiastical author- ities, up to that point, it was to document civil rather than sacred history.) Volume three moves in a third, diachronic dimension, tracing the transformations of key themes, in particular the idea of "decline and fall" itself, from very ancient origins up to the Scot Adam Ferguson's Progress and Termination of the Roman Republic (which appeared seven years after Gibbon's first volume and is thus offered for comparison rather than direct influence). The flight of concepts and motifs is dizzying, the lengthy quotations apposite, and as with the previous volumes, one can scarcely miss a sentence without losing a nuance or a parenthetical qualification. The theme of decline and fall, which informs the conception and beginning of Gibbon's book, would eventually yield to "barbarism and reli- gion" as its principal causes in later volumes (along with over-taxation, which Gibbon mentions at the close of chapter fourteen). But behind that idea, which only gradually emerged from Polybian political cycles via medieval notions of the translatio imperii, lay much else, including sequential recognitions of crucial turn- ing points in Roman history going back to Gracchan land reforms in the late second century B.C.E. The core problem, historiographically, remains how to explain why Gibbon, committed from an early stage to a Tacitean narrative, chose to begin his account not with the Julio-Claudians but instead at the "Antonine moment" of imperial zenith achieved by Trajan. (As he once did with cinquecento Florence, Pocock inclines to define major turning points or episodes, both historical and intellectual, in terms of "moments"-a historical Constantinean and historiographical Zosiman moment lie ahead, and the Machiavellian version even puts in a cameo appearance when this volume reaches the early eighteenth century.) Gibbon knew intimately the char- acter of Augustan rule and the flaws of the late republic; he had read his Sallust as well as Tacitus. The later imperial historians, especially Appian of Alexan- dria and Ammianus Marcellinus, also figure in this account as historians of decline, but of a decline that takes a great deal of time-all the way to the "Illyrian" recovery of the late third century-really to become unmistakeable. The subjects confronted by Gibbon's nearly two millennia of predecessors include the military problem of restless troops settling in an empire that has con- quered all its rivals and closed itself off from further expansion; the civic conflict between virtue and cor- ruption (or rather, the way in which virtue leads to military conquest and empire, which in turn produce an oriental softness); the role of the soldiers in making emperors and especially the legions' realization, in the Year of Four Emperors (68/69 C.E.), that emperors could be made "elsewhere than Rome"; the place of the Augustinian-Orosian "two cities" view of history; the vicissitudes in republicanism (an issue revived in the fifteenth century by Leonardi Bruni, who as a non-Roman concerned mainly with Florence was able to see the empire's longue duree for the first time as declinatio rather than translatio and to initiate, though not complete, a gradual transition in historiography from the latter to the former); and the extension of citizenship to the provinces, along, soon, with the capacity of provincials to be proclaimed emperor. All of these streams converge, not entirely satisfactorily AMERICAN HISTORICAL REVIEW 470 APRIL 2004 [[END 06A00080]] [[START 06A00080]] Methods/Theory from either Gibbon's or Pocock's point of view, in the making of the first volume of the Decline and Fall. In Pocock's summary of Gibbon, the Augustan principate was a system that bumped along for a quarter millennium until, following fifty years of mili- tary anarchy, the Illyrian Diocletian divided the empire into two halves ruled by two senior and two junior emperors. Diocletian himself abandoned any remain- ing pretence that the emperor was merely princeps and imperator, openly assuming virtually an Asiatic despo- tism, styled dominus and secluded from public access. This set the stage for the establishment of an entirely new kind of regime under Constantine in the next generation. The very resilience of the Augustan-Anto- nine system up to that point posed narrative and explanatory challenges for Gibbon in itself, since it occurred despite runs of weak emperors, intermittent monsters (Caligula, Nero, Domitian, Commodus, Ca- racalla), the progressive emasculation of the senate (effectively completed by Septimius Severus early in the third century), and the growing independence of the military. Gibbon's flowing recit is bracketed by peintures (the gallicisms are Pocock's) of Antonine civilization at the start and of Christianity in chapter fifteen. In between the beginning and end of his volume, Gibbon appears to have realized that he had, in a way, painted himself into a corner, given that he had over a thousand years still to narrate, and a radical shift in priorities and design proved necessary. Future volumes of the Decline and Fall would give both the foreign tribes and the Christians much greater prom- inence, and before the last volume's conclusion, a Tacitean account of the decline and fall of western antiquity would evolve into an "enlightened narrative" of the triumph of barbarism and religion, recovery from which had only really begun in Gibbon's own age of civility. This volume is every bit as persuasive as its prede- cessors and, perhaps because it is as much recit as the others were peintures, it is also rather more compelling a read. More than the first two volumes of his work, volume three of Barbarism and Religion leaves one hanging; like Gibbon and his first readers, we are only at the Milvian Bridge, pondering what will follow with Constantine. One hopes that, unlike those readers, we will not have to wait five years for the next episode. DANIEL WOOLF University of Alberta [[END 06A00080]] [[START 06A00090]] LAWRENCE W. MCBRIDE, editor. Reading Irish Histories: Texts, Contexts, and Memory in Modem Ireland. Port- land, Oreg.: Four Courts Press. 2003. Pp. 233. $55.00. The final essay of this collection closes with the following sentiment from Sean Farrell Moran: "Like Socrates and Plato who stood firmly against the influ- ence of myth in Athenian democracy, academic histo- rians will step in to attempt to correct the misconcep- tions of Irish citizens" (p. 218). In the previous essay, one such "academic historian," Ben Novick, stepped into the breach in the following fashion: "Writing, as discussed throughout this book, is a primary means of disseminating information" (p. 211). Socrates and Plato have indeed met their match. It is perhaps unfortunate that this collection, edited by Lawrence W. McBride, closes with one of the most arrogant pieces of scholarship that I have ever had the displeasure of reading. The conceit of the comparison quoted above, and the condescension of statements such as "Perhaps we should pity the peasants. They made the mistake of remembering their past incor- rectly" and "The common Irish man and woman must then be re-educated about Ireland's past and abandon their memories" (p. 218), make it difficult to commend the essay as a fine conclusion to an exceptional book. One can only hope that Moran is trying to be ironic. But it would be unfair to condemn this book on the basis of one author's misguided faith in the powers of the "academic historian." Indeed, the book, although most worthy at times, has enough problems without that. The intention of the collection is clearly estab- lished in the editor's preface: to "examine how a variety of historical narratives were delivered through the written word, but with special attention paid to how readers might have reacted to these texts" (p. 13). The difficulty is that the reader is the one consistent absentee from the essays that follow. From Paul Townend's chapter on the reading rooms of the na- tional movements of the late nineteenth century to Novick's chapter on the newspaper of the Irish Volun- teers, the reader is little more than a shadowy figure. Even the most basic details are ignored; there is no attempt to estimate circulation figures for books or newspapers. Anne Kane's attempts at "reconstructing" (p. 46) what a newspaper reader during the land war might have felt amounts to little more than an essay in speculative sociology. Paul Ricoeur and Clifford Geertz seem to get more attention than the actual people who "may have" (p. 46) and "could well have" (p. 56) responded to the newspapers examined. It also seems unlikely that any farmer facing eviction could have conceived of the land war as a "ritual process" (p. 45). But Kane's essay is not the only one at fault in this fashion. The extent of the readers' absence almost begs one to question why the editor made such a particular point of drawing "special attention" to the reader at all. This is not a fault particular to this book or to these essays. Beyond specific accounts by a reader reacting to a text, which in turn have all the inherent linguistic and interpretative pitfalls of any other text, there are very few ways to interpret the readers' response to any type of narrative. Timothy McMahon is one of the few authors in this collection who actually quotes from the men and women who attended the Gaelic Summer Colleges that he examines. His essay is one of the collection's most valuable as a result. Colin Barr's piece on university education, again valuable in its factual content, has nothing to say about the students or how the changes in the universities effected them AMERICAN HISTORICAL REVIEW 471 APRIL 2004 [[END 06A00090]]
Link: http://www.jstor.org/stable/10.1086/530341
Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587019
Date: April 2004
Author(s): Dolan Anne
Abstract: [[START 06A00080]] Methods/Theory from either Gibbon's or Pocock's point of view, in the making of the first volume of the Decline and Fall. In Pocock's summary of Gibbon, the Augustan principate was a system that bumped along for a quarter millennium until, following fifty years of mili- tary anarchy, the Illyrian Diocletian divided the empire into two halves ruled by two senior and two junior emperors. Diocletian himself abandoned any remain- ing pretence that the emperor was merely princeps and imperator, openly assuming virtually an Asiatic despo- tism, styled dominus and secluded from public access. This set the stage for the establishment of an entirely new kind of regime under Constantine in the next generation. The very resilience of the Augustan-Anto- nine system up to that point posed narrative and explanatory challenges for Gibbon in itself, since it occurred despite runs of weak emperors, intermittent monsters (Caligula, Nero, Domitian, Commodus, Ca- racalla), the progressive emasculation of the senate (effectively completed by Septimius Severus early in the third century), and the growing independence of the military. Gibbon's flowing recit is bracketed by peintures (the gallicisms are Pocock's) of Antonine civilization at the start and of Christianity in chapter fifteen. In between the beginning and end of his volume, Gibbon appears to have realized that he had, in a way, painted himself into a corner, given that he had over a thousand years still to narrate, and a radical shift in priorities and design proved necessary. Future volumes of the Decline and Fall would give both the foreign tribes and the Christians much greater prom- inence, and before the last volume's conclusion, a Tacitean account of the decline and fall of western antiquity would evolve into an "enlightened narrative" of the triumph of barbarism and religion, recovery from which had only really begun in Gibbon's own age of civility. This volume is every bit as persuasive as its prede- cessors and, perhaps because it is as much recit as the others were peintures, it is also rather more compelling a read. More than the first two volumes of his work, volume three of Barbarism and Religion leaves one hanging; like Gibbon and his first readers, we are only at the Milvian Bridge, pondering what will follow with Constantine. One hopes that, unlike those readers, we will not have to wait five years for the next episode. DANIEL WOOLF University of Alberta [[END 06A00080]] [[START 06A00090]] LAWRENCE W. MCBRIDE, editor. Reading Irish Histories: Texts, Contexts, and Memory in Modem Ireland. Port- land, Oreg.: Four Courts Press. 2003. Pp. 233. $55.00. The final essay of this collection closes with the following sentiment from Sean Farrell Moran: "Like Socrates and Plato who stood firmly against the influ- ence of myth in Athenian democracy, academic histo- rians will step in to attempt to correct the misconcep- tions of Irish citizens" (p. 218). In the previous essay, one such "academic historian," Ben Novick, stepped into the breach in the following fashion: "Writing, as discussed throughout this book, is a primary means of disseminating information" (p. 211). Socrates and Plato have indeed met their match. It is perhaps unfortunate that this collection, edited by Lawrence W. McBride, closes with one of the most arrogant pieces of scholarship that I have ever had the displeasure of reading. The conceit of the comparison quoted above, and the condescension of statements such as "Perhaps we should pity the peasants. They made the mistake of remembering their past incor- rectly" and "The common Irish man and woman must then be re-educated about Ireland's past and abandon their memories" (p. 218), make it difficult to commend the essay as a fine conclusion to an exceptional book. One can only hope that Moran is trying to be ironic. But it would be unfair to condemn this book on the basis of one author's misguided faith in the powers of the "academic historian." Indeed, the book, although most worthy at times, has enough problems without that. The intention of the collection is clearly estab- lished in the editor's preface: to "examine how a variety of historical narratives were delivered through the written word, but with special attention paid to how readers might have reacted to these texts" (p. 13). The difficulty is that the reader is the one consistent absentee from the essays that follow. From Paul Townend's chapter on the reading rooms of the na- tional movements of the late nineteenth century to Novick's chapter on the newspaper of the Irish Volun- teers, the reader is little more than a shadowy figure. Even the most basic details are ignored; there is no attempt to estimate circulation figures for books or newspapers. Anne Kane's attempts at "reconstructing" (p. 46) what a newspaper reader during the land war might have felt amounts to little more than an essay in speculative sociology. Paul Ricoeur and Clifford Geertz seem to get more attention than the actual people who "may have" (p. 46) and "could well have" (p. 56) responded to the newspapers examined. It also seems unlikely that any farmer facing eviction could have conceived of the land war as a "ritual process" (p. 45). But Kane's essay is not the only one at fault in this fashion. The extent of the readers' absence almost begs one to question why the editor made such a particular point of drawing "special attention" to the reader at all. This is not a fault particular to this book or to these essays. Beyond specific accounts by a reader reacting to a text, which in turn have all the inherent linguistic and interpretative pitfalls of any other text, there are very few ways to interpret the readers' response to any type of narrative. Timothy McMahon is one of the few authors in this collection who actually quotes from the men and women who attended the Gaelic Summer Colleges that he examines. His essay is one of the collection's most valuable as a result. Colin Barr's piece on university education, again valuable in its factual content, has nothing to say about the students or how the changes in the universities effected them AMERICAN HISTORICAL REVIEW 471 APRIL 2004 [[END 06A00090]] [[START 06A00090]] Reviews of Books and Films and their learning. The academic career of one Galway student, H. Fitzwalter Kirker, is traced in its entirety, but only in a footnote. The reader gets at least something approximating a lifeline in the piece by McBride on the young reader and the teaching and learning of Irish history. That "young people are by nature curious" (p. 114), however, seems an inade- quate point on which to hang a conclusion. The book is at its strongest in the essays by Jose Lanters and Gregory Castle, which focus on the work of T. W. Rolleston and Standish O'Grady, respectively. Both historians are examined in the context of their contemporaries; both essays actually attempt to fulfill the claims they make for themselves in their opening pages. The same cannot be said, however, for Eileen Reilly's piece on J. A. Froude. Its bland rehearsal of his life is punctuated with references to his visits to Ireland and quotations from some of his more offen- sive diatribes on the Irish people. She offers little or no comment on the bigotry that billowed forth from his pen. For example, one is told of Froude's dislike for Daniel O'Connell but not the reason why. Novick's piece on the military education of the Irish Volunteers begins with an interesting description, but it is rather disappointing thereafter. Although the material is fascinating, the author's conclusions are not. At one point, he deduces that "The pattern of military education seen in the Irish Volunteer and the Workers' Republic lends weight to the idea of the Rising as blood sacrifice, since the key strategist, Joseph Plunkett, never wrote military columns for the Irish Volunteer" (p. 198). At no point does it occur to Novick that the rebels might not have printed their plans in the paper because letting the authorities in Dublin Castle know in advance was not really part of the plan. How useful, indeed, is an examination of the Irish Volunteer's role in the training of the rebels when even the author concedes that details of training on urban insurrection were "left to the writers of the Workers' Republic" (p. 210); when the author gives approximately nine lines of consideration to what he adjudges to be the more important source? Through- out there is little sense of the eye of Dublin Castle watching over what was published and curtailing what could be written. This is a worthy but a frustrating book. There is a lot of value in each essay in terms of the material that is brought to light, but there is also the crushing weight of the artificial framework under which the essays are forced to labor. Like Froude, it is perhaps this book's "portion in life to please no one faction" (p. 140). ANNE DOLAN Trinity College Dublin [[END 06A00090]] [[START 06A00100]] COLIN NEWBURY. Patrons, Clients, and Empire: Chief- taincy and Over-Rule in Asia, Africa, and the Pacific. New York: Oxford University Press. 2003. Pp. xii, 328. $72.00. It is a brave historian nowadays who admits that his or her current academic preoccupations began in the 1950s, but an unrepentant Colin Newbury tells us that imperial history at Oxford University is peculiarly marked by continuity. He says that literary theory has dominated the study of discourse for too long (al- though presumably not at Oxford), and it is time to get back to the study of political discourse using the time-honored model of patron-client relations. Drawing on his extensive knowledge of African and Pacific imperial history, with the addition of material on South and Southeast Asia, Newbury presents a well researched and cogently argued case for the persis- tence of precolonial clientage networks in certain British and French colonies. Patron-client modeling was refined by social scientists in the 1960s and 1970s, when it became a useful way of explaining why inde- pendence had brought relatively little change to the administrative systems of former colonies. That polit- ical and economic relations in some colonies can be analyzed effectively using this theory is clear; whether the exercise speaks to wider debates about empire is another question. The omission of colonies of settle- ment, along with almost all of the Portuguese, Dutch, and German empires, weakens the case considerably. Newbury draws on a wide, although extremely selec- tive, range of secondary literature to supplement his own research, wisely conceding that authors may not like the use he makes of their material. He feels no need to address the epistemological and methodolog- ical concerns raised by authors whose work he mines for empirical detail. He excludes pioneering cross- disciplinary studies, such as Jean and John Comaroff, Of Revelation and Revolution (1991) and Nicholas Thomas, Colonialism's Culture: Anthropology, Travel and Government (1994), which have done so much to shape current debates in postcolonial anthropology. Newbury calls for more interaction between social scientists and historians, but he does surprisingly little to encourage it. If patron-client brokerage really is the best model, Newbury should be able to tackle other theories with confidence, demonstrating their inade- quacies through constructive engagement. Instead he revives battles won long ago, such as the critique of "collaboration" and "indirect rule" analysis. There are still some historians who work with these terms, but far more interesting is the much larger number of scholars tackling more recent debates. This book's contribution to imperial historiography is therefore difficult to assess. Newbury hopes that it will help to determine whether imperial rule suc- ceeded or failed "in 'preparing' [its colonies] for the exigencies and responsibilities of devolved govern- ment" (p. viii). One wonders whether this is still a pressing question, however. It has been a long time since independence for many of the countries Newbury discusses. Scholars posing broader questions about colonialism's legacy will wonder about the cost of Newbury's ruthlessly exclusive approach. While dis- cussing the influence of indigenous networks, Newbury AMERICAN HISTORICAL REVIEW 472 APRIL 2004 [[END 06A00100]]
Link: http://www.jstor.org/stable/10.1086/530342
Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587009
Date: February 2002
Author(s): Bender Thomas
Abstract: [[START 02P0009T]] Review Essay Strategies of Narrative Synthesis in American History THOMAS BENDER [[END 02P0009T]] [[START 02P0009T]] OVER THE PAST QUARTER CENTURY, a new American history has been written.1 This rewriting of American history has often been associated with the "triumph" of social history within the discipline, but in fact the transformation is much broader than that: the domain of the historical has been vastly extended, inherited narratives displaced, new subjects and narratives introduced. While at the monographic level, one sees similar developments in various national historiographies, national synthesis-and the idea of a national synthesis- seems to have been less troubled elsewhere than in the field of U.S. history. Admittedly, generalization is risky, especially if one reaches into historiographies with which one is barely familiar. Still, I think that a variety of outstanding national histories (or histories of a people sometimes treated as nations) have been more confident of established narrative strategies. With the exception of the historians of France that I will note, historians of other modern nations seem to have had fewer doubts about the basic framing of a narrative synthesis, and they have not felt compelled to develop new approaches, even though in many cases the other work of the authors involved has been strikingly innovative.2 Yet the social, intellectual, and political developments that have complicated American historiography are likely, I suspect, to make themselves felt in other national historiographies fairly soon, a point recently made by Jacques Revel, a leading French historian.3 And that circumstance may spawn a generation of controversy about the politics and strategies of synthesis. If so, the American case may be of more general import and interest. Beginning in the 1940s, intellectual history became the synthesizing subfield in U.S. history. reDlacing the political-economic narratives of Frederick Jackson [[END 02P0009T]] [[START 02P0009T]] I wish to thank the editors of the AHR, first, for inviting me to consider the issues in this essay, second, for the helpful comments of Acting Editor Jeffrey Wasserstrom, and, third, for the quite stimulating commentary of several anonymous reviewers. 1 See Eric Foner, ed., The New American History (Philadelphia, 1990); Foner, ed., The New American History, rev. and expanded edn. (Philadelphia, 1997). 2 I have in mind Linda Colley, Britons: Forging the Nation, 1707-1837 (New Haven, Conn., 1992); Jonathan D. Spence, The Search for Modem China (New York, 1990); Albert Hourani, A History of the Arab Peoples (Cambridge, Mass., 1991); Paul Ginsborg, A History of Contemporary Italy (Harmond- sworth, Eng., 1990); Theodore Zeldin, France, 1848-1945, 2 vols. (Oxford, 1979); Fernand Braudel, The Identity of France, Sian Reynolds, trans., 2 vols. (New York, 1988-90); Andre Burguiere and Jacques Revel, eds., Histoire de la France, 5 vols. (Paris, 1989-2000). 3 Jacques Revel, "Le fandeau de la memoire," paper presented at the conference "International- izing the Study of American History," Florence, Italy, July 5, 1999. Paper in possession of author. 129 [[END 02P0009T]] [[START 02P0009T]] 130 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] Turner and Charles A. Beard.4 But during the 1970s, the claims being made for a national mind or culture were challenged by social historians. Intellectual history was chastened and transformed by the confrontation with social history. Eschewing their former embrace of synthesis, intellectual historians pulled back to study more precisely defined themes and thinkers.5 Not only intellectual history but other subfields accommodated social history's provocation to rethink conventional gen- eralizations. In addition, a professional, even "social-scientific," concern for precision and specificity of reference collaborated-sometimes with forethought, often not-with a sharpened awareness of difference and conflict that came from social movements outside the academy to undermine older composite narratives. Neither the frame supplied by Charles and Mary Beard in The Rise of American Civilization (1927), with its dramatic narrative of conflict between the "people" and the "interests," nor the consensual pluralism that succeeded that interpretation in the 1950s survived.6 If the consensus historians underplayed conflict, the Beards' approach, for all of its sympathy for the dispossessed, was found to be inadequate as well. Their narrative revealed little feel for the diversity of Americans, and it paid scant attention to non-whites. Most important of all, while their narrative voice was sympathetic, one did not discover the quotidian life or hear the voices of those groups that have found voice in more recent historiography. Judged by newer historiographical expectations, The Rise of American Civilization seemed "thin," compared with the increasingly popular "thick" description that was built, in part, on the enormously influential anthropological work of Clifford Geertz.7 In the past quarter century, there has been a proliferation of exciting new research, much of it bringing previously overlooked or explicitly excluded groups and events into the light of history. The number and variety of American stories multiplied. Suddenly, there were histories where there had been none or where the available histories had not been attended to by professional historians: histories of African Americans in the era of slavery and beyond; of Native Americans; of workers at home in their communities, at work, and at play; of women at home and outside of the home and of gender relations more generally; of consumption as well as production; of ethnic minorities and "borderlands"; of popular culture and other "marginal" forms of cultural production; of objects and material culture; of whites and whiteness as historical subjects; of non-state international and intercultural relations; and much more. [[END 02P0009T]] [[START 02P0009T]] 4Frederick Jackson Turner never completed a major synthesis, but one can see how he might have done that work in his posthumously published The United States, 1830-1850 (New York, 1935); Charles A. Beard and Mary R. Beard, The Rise of American Civilization (1927; 2 volumes in 1, New York, 1930).. In fact, the Beards participated in this shift with the publication of The American Spirit: A Study of the Idea of Civilization in the United States (New York, 1942). 5 For an early anticipation of this development-from the point of view of intellectual history-see Lawrence Veysey, "Intellectual History and the New Social History," in Paul K. Conkin and John Higham, eds., New Directions in American Intellectual History (Baltimore, Md., 1979), 3-26. See also, in the same volume, David A. Hollinger, "Historians and the Discourse of Intellectuals," 42-63; and Thomas Bender, "The Cultures of Intellectual Life: The City and the Professions," 181-95. 6 For consensus history as synthesis, see especially Daniel J. Boorstin, The Americans, 3 vols. (New York, 1958-73); Louis Hartz, The Liberal Tradition in America: An Interpretation of American Political Thought since the Revolution (New York, 1955). 7 On the Beards and newer social histories, see Thomas Bender, "The New History-Then and Now," Reviews in American History 12 (1984): 612-22. For Clifford Geertz, see The Interpretation of Cultures: Selected Essays (New York, 1973). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 131 [[END 02P0009T]] [[START 02P0009T]] By the early 1980s, some commentators inside and outside the profession were wondering whether an American history had disappeared in the onslaught of highly particular studies, often about subgroups in the larger society of the United States. These developments were occurring at a moment when the number of American historians was expanding to an unprecedented degree. Disciplinary expansion both allowed and prompted increased specialization. And that worried some, who began to speak of hyperspecialization and fragmentation. The structure of specialization derived in large part from the impact of a social history that often fused the group-based particularity of focus with ideological commitments to class and identity-based social movements. This pattern of work discouraged the integration of particular histories into some kind of synthesis.8 Traditionalists, perhaps not surprisingly, were unnerved by these develop- ments.9 But even some proponents of the newer history worried. Early on, Herbert G. Gutman, one of the leading figures in the movement to write a history that included all Americans and that recognized differences-class, ethnic, racial, gender-was concerned that instead of enriching and enlarging the usable history of the United States, the new scholarship was failing to do that, perhaps making it in fact less usable. The "new social history," he wrote in the introduction to his collection of pioneering essays in the field, "suffers from a very limiting overspe- cialization." Take an Irish-born Catholic female textile worker and union organizer in Fall River involved in a disorderly strike in 1875. She might be the subject of nearly a dozen sub-specializations, which would, he feared, "wash out the wholeness that is essential to understanding human behavior."10 Later, in the wake of a national meeting of writers at which historians and history seemed to be largely ignored in discussions of the political and cultural situation in the aftermath of Richard Nixon, Gutman mused aloud in the pages of The Nation over whether the failure of historians to incorporate social history's findings into a new synthesis had seriously diminished, even evacuated, history's possible contribution to public debate."1 In the mid-1980s, in what turned out to be a controversial pair of articles, I raised a related question: how might one construct the (to my mind) needed synthesis of recent historiography on the United States.12 There was considerable negative reaction to those articles, coming from two different positions. One [[END 02P0009T]] [[START 02P0009T]] 8 For an insightful and quite worrisome examination of recent scholarly practice and its trajectory, see Winfried Fluck, "The Modernity of America and the Practice of Scholarship," in Thomas Bender, ed., Rethinking American History in a Global Age (Berkeley, Calif., 2002). 9 See, for example, Gertrude Himmelfarb, The New History and the Old (Cambridge, Mass., 1987). This volume includes essays published by Himmelfarb between 1975 and 1984. 10 Herbert G. Gutman, Work, Culture and Society in Industrializing America: Essays in American Working-Class and Social History (New York, 1976), xii-xiii. Bernard Bailyn, who did not share Gutman's political or historiographical agenda, raised similar issues a few years later in his presidential address to the American Historical Association. Bailyn, "The Challenge of Modern Historiography," AHR 87 (February 1982): 1-24. 11 Herbert G. Gutman, "The Missing Synthesis: Whatever Happened to History," The Nation, November 21, 1981. See also, in a similar spirit, Eric Foner, "History in Crisis," Commonweal (December 18, 1981): 723-26. 12 Thomas Bender, "Making History Whole Again," New York Times Book Review (October 6, 1985): 1, 42-43; Bender, "Wholes and Parts: The Need for Synthesis in American History," Journal of American History 73 (1986): 120-36. See also the earlier and less commented on essay, Bender, "New History." AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 132 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] position worried about its critique of specialization and its call for addressing a larger public. These arguments were equated with a carelessness about scholarly rigor.13 The other, and more widespread position, focused on the risks of a national narrative itself. It was evidently feared that such a narrative would, by definition, re-exclude those groups and themes that had so recently been brought under the umbrella of history and would re-inscribe a "master narrative" dominated by white, elite males.14 By the end of the 1980s, however, the question of synthesis had become less controversial. The issue became more practical, more professional in some sense: how to do it and how to do it within the parameters of inclusion that had been central to the discussion from the beginning. It was on this note that Alice Kessler-Harris, the author of the chapter on social history in The New American History (1990 edition), addressed the question. In the last section of her essay, with the section title of "The Problem of Synthesis," she acknowledged the problem and explored various possible ways to overcome "fragmentation" and move toward synthesis.15 A different issue emerged in the 1990s. Poststructuralist literary and cultural theory, sometimes broadly and even more vaguely characterized as postmodernism, was and is suspicious of any aspiration toward a comprehensive narrative. It is to this body of theory that we owe the commonplace use and misuse of the epithet "master narrative."16 These theories have been rather slow to penetrate workaday historical practice among American historians. Levels and types of awareness of them vary: from shocked indignation at the whole idea, to vague awareness and thoughtless dismissal, to intellectual fascination largely in isolation from the making of one's own histories. In his recent book, Beyond the Great Story: History as Text and Discourse (1995), Robert Berkhofer seeks to force more attention to these issues. Insistently, but not always consistently, he urges historians to recognize the dimensions of the postmodern crisis that surrounds them. He seems more interested in sounding the alarm about the quicksand before us than in guiding us [[END 02P0009T]] [[START 02P0009T]] 13 Eric H. Monkkonen, "The Dangers of Synthesis," AHR 91 (December 1986): 1146-57. 14 See the Round Table articles, Nell Irvin Painter, "Bias and Synthesis in History," Journal of American History 74 (June 1987): 109-12; Richard Wightman Fox, "Public Culture and the Problem of Synthesis," 113-16; Roy Rosenzweig, "What Is the Matter with History?" 117-22; and for my response, Thomas Bender, "Wholes and Parts: Continuing the Conversation," 123-30. For a more recent and more broadly argued critique, see Randolph Roth, "Is There a Democratic Alternative to Republi- canism? The Rhetoric and Politics of Recent Pleas for Synthesis," in Jeffrey Cox and Shelton Stromquist, eds., Contesting the Master Narrative: Essays in Social History (Iowa City, Iowa, 1998), 210-56. 15 Alice Kessler-Harris, "Social History," in Foner, New American History, 177-80. The closing chapters of Peter Novick's very influential social history of the profession worries this issue as well. Peter Novick, That Noble Dream: The "Objectivity Question" and the American Historical Profession (Cambridge, 1988), chaps. 14-16. The most recent public discussion is David Oshinsky, "The Humpty Dumpty of Scholarship: American History Has Broken in Pieces, Can It Be Put Together Again?" New York Times, August 26, 2000. 16 See Allen Megill, "Fragmentation and the Future of Historiography," AHR 96 (June 1991): 693-98. For a more general but very rich survey, see Dorothy Ross, "Grand Narrative in American Historical Writing: From Romance to Uncertainty," AHR 100 (June 1995): 651-77. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 133 [[END 02P0009T]] [[START 02P0009T]] around it or safely through. But either way, he intends to challenge the very possibility of narrative synthesis.17 While these worries, proposals, and polemics were being fashioned, the daily work of historians proceeded. Among the products of that work have been a good number of explicitly synthetic volumes. There is, of course, no clear or settled notion of what defines a work of synthesis. I have used a rather generous definition. Some of the books I am calling synthetic might alternatively be designated as monographs-archivally based but exceptionally ambitious books that tackle big questions and seek to frame a large field or to provide an interpretation for an audience well beyond specialists. Others are more obviously synthetic, relying heavily on secondary literature to establish the state of the art in a broad field for a wide audience, including, often, students and the general public. With this diversity of form, purpose, and audience in mind-as well as a concern for a reasonable distribution of fields and periods-I have, with the help of the editors of the American Historical Review, selected a few recent synthetic works for examina- tion.18 The very existence of these books mutes the question of whether we need synthetic works or whether, under the constraints of present historiographical practice, synthesis is possible. In fact, the seeming proliferation of syntheses at present-and their variousness-suggests that the field of American history is at a formative (or reformative) moment that invites synthesis: the quest for new understandings that has undermined established narratives has now, perhaps, prompted new efforts at crystallizing a very unstable body of historical writing into new syntheses. A different question, however, provides the focus of this essay. What strategies for narrative synthesis are available to historians today? How might we think about the relation between a particular structure of narrative synthesis and the author's purpose or interpretation? How do these different strategies relate to current historiography? What particular work do they do, within the profession and beyond it? And finally I want to ask some questions about the firmness of the boundaries (mostly geographical) that define what is and is not captured in synthetic narratives of U.S. history. These works do not, of course, cover the whole field of synthetic works. More and other books could have been chosen, but these eleven books (and several others mentioned along the way) at least represent different kinds of history, different [[END 02P0009T]] [[START 02P0009T]] 17 Robert F. Berkhofer, Jr., Beyond the Great Story: History as Text and Discourse (Cambridge, Mass., 1995). See the "Forum" on the book in the American Quarterly: Michael C. Coleman, "Gut Reactions of a Historian to a Missionary Tract," American Quarterly 50 (June 1998): 340-48; Saul Cornell, "Moving Beyond the Great Story: Post Modern Possibilities, Postmodern Problems," 349-57; Betsy Erkkila, "Critical History," 358-64; and Robert F. Berkhofer, Jr., "Self-Reflections on Beyond the Great Story: The Ambivalent Author as Ironic Interlocutor," 365-75. See especially the exceptionally insightful and critical review essay by Thomas L. Haskell, "Farewell to Fallibilism: Robert Berkhofer's Beyond the Great Story and the Allure of the Postmodern," History and Theory 37 (October 1998): 347-69. 18 None, incidentally though importantly, present themselves as synthetic narratives of the nation, although some to be discussed below certainly reach toward that in practical effect, particularly those authored by Eric Foner (The Story of American Freedom) and by Robert V. Hine and John Mack Faragher (TheAmerican West). In fact, I have recommended each to non-historians asking for a literate one-volume history of the United States. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 134 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] periods, and different themes. Together, the eleven total nearly 6,000 pages of outstanding historical writing. If nothing else, I can conclude that synthetic narrative invites long books. Because I cannot claim special knowledge in any of the fields being synthesized in these books, I do not propose to do the kind of analysis one would find in specialized reviews. Such criticisms that I have will be framed from the position of my interest in synthetic narrative. I say that in part to be honest about my own limitations in appraising these books but also for another, more positive reason. I want to insist that narrative synthesis is a form of knowledge, indeed, a particularly powerful form of creating, not simply summarizing, knowledge. I hope to get past or under the story enough to probe the implications of different modes of structuring a narrative synthesis. The way different narrative strategies construct that knowledge is important. While inclusion is one of the tests our generation will rightly ask of synthesis, there are other important historiographical issues that are embedded in the question of narrative synthesis.19 The more seriously we consider possible narratives of American history, the more we may be prepared to ask questions that press beyond inclusion. We may even be both bold enough and hopeful enough to worry a little about the language of inclusion, if not the principle. Is there perhaps more than a hint of dominant culture noblesse oblige in the language of inclusion? Might not a more sophisticated notion of the temporal and geographical boundaries of American history, including an awareness of the diasporic stories within American history, complicate and enrich the notion of inclusion?20 Can the historical and historiographical terrain be opened a bit more in a way that enables a deeper, denser, and more complex historiographical exploration of justice and difference at the center of American history? Might democracy be the word, the concept, the commitment that will move us in that direction? As I examine the stack of books before me, I propose to keep these issues in mind and to return to them at the end of this essay. JON BUTLER'S Becoming America: The Revolution before 1776 (2000) covers the whole mainland British colonial space and history, and it addresses a wide range of themes. In fact, themes, not time or chronology, organize his story. His brief, often one-word, chapter titles reveal a very distinctive type of synthesis, one immediately accessible to the reader, whether professional or lay: Peoples, Economy, Politics, Things Material, Things Spiritual. It is a reasonable progression, and in each case he brings together a good deal of material. Although his theme is transformation, Butler also claims (following recent historiography) a more inclusive geography, making more of the middle colonies than would have been the case a generation ago. In some ways, his manner of organizing the material topically bears a relation to [[END 02P0009T]] [[START 02P0009T]] 19 I do not propose to go into theories of narrative or even my own notions, but I will here indicate that my understanding has been greatly influenced by the work of Paul Ricoeur, Time and Narrative, Kathleen McLaughlin and David Pellauer, trans., 3 vols. (Chicago, 1984-88). 20 Such thinking is not restricted to specialists in the profession exploring the theme of diaspora. The novelist Russell Banks has recently argued that the focus for a synthesis of American history ought to be the African diaspora. See "The Star-Spangled Novel," Los Angeles Times, July 2, 2000. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 135 [[END 02P0009T]] [[START 02P0009T]] Richard Hofstadter's posthumously published America at 1750: A Social Portrait (1971).21 But what might have worked for Hofstadter, who was setting the scene for a three-volume narrative history of the United States, works less well for the purposes Butler has in his book. If Hofstadter's book was intended to provide a snapshot that would serve as a starting point, Butler's title ("Becoming America") and his stated intentions announce change as his theme. He means to persuade the reader of a broad pattern of transformation that produced a distinctive and modern society in advance of 1776 and that in turn spawned the first modern revolution. Such an argument demands more complex and careful attention to process and cause than his framing of the book seems to allow. While he has surely gathered together a considerable body of material (his notes run to fifty pages), he has not produced a synthetic narrative of change over time, one that sketches a develop- mental sequence that integrates disparate elements in the interest of a causal interpretation. By bounding each unit of synthesis, Butler is stuck with a structural isolation of topics that undercuts narrative explanation. Given that Butler's theme is transformation, this narrative structure is crippling. For reasons related to structure and style of argument, Butler's claims for American modernity are quite vulnerable. While there are doubtless some specific ways in which the British North American colonies became "modern" before independence, they were not uniformly modern-over space or in all aspects of life. Many historians would readily grant numerous anticipations of modernity by the middle of the eighteenth century, but few would insist, with Butler, that so much modernity had been achieved so soon, implying that only a few pre-modern anomalies remained on the eve of revolution.22 Most give a significant role to the revolution.23 But the most serious problem is not with the phenomena he notices or does not notice, even if there is some real unevenness on this point. Rather, it is Butler's teleology of the modern, combined with his exceedingly loose, elusive, and, as is so often said today, undertheorized definition of modernity. Add to this an unneces- sary but apparently irresistible tendency to claim American uniqueness and "firsts" for nearly everything he identifies as modern in America. He names a number of phenomena that he considers evidences of the modern-polyglot, slaves, cities, market economy, refined crafts and trades, religious pluralism, and "sophisticated politics." Without further historical specification and theoretical precision, one can indulge in reductio ad absurdum. With the exception of religious pluralism, all of these qualities probably described Athens in the age of Aristotle at least as well as the British colonies. In fact, I suspect that Peter Linebaugh and Marcus Rediker, relying on their recent book The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic (2000), would argue that the [[END 02P0009T]] [[START 02P0009T]] 21 Richard Hofstadter, America at 1750: A Social Portrait (New York, 1971). 22 Jon Butler, Becoming America: The Revolution before 1776 (Cambridge, Mass., 2000), 1. 23 See, for example, Gordon S. Wood, The Radicalism of the American Revolution (New York, 1992). Long before, Bernard Bailyn suggested certain developments that Butler would consider modern had developed in the eighteenth century, but he emphasized the unevenness and even paradoxical character of this proto-modernity. See "Political Experience and Enlightenment Ideas in Eighteenth-Century America," AHR 67 (January 1962): 339-51; and Bailyn, The Origins of American Politics (New York, 1968). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 136 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] Atlantic world provides a better example of modernity on those terms than does the colonial mainland.24 He makes many claims for American distinctiveness. In the end, however, it is diversity, which he tends to equate with multiculturalism, that for Butler makes Americans modern. But if we look around, we cannot but wonder about his claims for a uniquely polyglot society. This assertion may be quite vulnerable from any sight line approaching a global perspective. Can he fairly claim that New York City harbored a level of diversity "never before gathered together"?25 Might not this be as plausibly said of Constantinople during the period covered by Butler's book? And did not the Ottoman Empire-of which Constantinople was the capital-far exceed the religious and ethnic diversity of the British colonies? My point here is partly one of fact, of care in making comparative statements without comparison. More important, however, are the criteria of the modern. Few, if any, major political bodies in the past half millennium more successfully accommodated diversity than the Ottomans, yet that achievement has never brought them recognition for a precocious modernity. One needs greater defini- tional and descriptive specificity to make the argument he claims. Because of the breadth and generality of synthetic narratives, it is especially important to be clear about key concepts. Similarly, he tends to claim the realization of "Americanness"-here equated with some vague notion of modernity-for events that, however interesting in themselves, hardly sustain his assertion that they designated "the American future."26 For example, writing of the French Huguenots, a group he knows well, he notes their assimilation, and he calls this "American."27 Well, of course it is, but so are the endogenous marriages that continue for various groups well into the twentieth century-sometimes because of racial difference and even legislation (as in the case of African Americans) or out of choice, as in the case of Scandinavians in the upper Midwest. Or to take a more ominous subject, it seems a bit fatalistic to say that colonial encroachment on Indian land "predicted" nineteenth-century relations with the Indians.28 Oddly, such a claim, while taking the moral high ground, nonetheless erases the postcolonial history of the United States by denying contingency and thus diminishing both the capacity and moral responsibility of all later actors or potential actors. The twin and linked teleologies of "modern" and "American" produce a distorting and de-historicizing synthesis. If there is a problem with the sort of synthesis Butler has written, what precisely is it? He makes historical claims about patterns and meanings of development on the basis of a narrative structure that effectively isolates and de-historicizes his themes. By not constructing a developmental narrative that integrates the various themes now separated in distinct chapters, the process and complexity of develop- ment is obscured. While his chapters are full of relevant and interesting details of [[END 02P0009T]] [[START 02P0009T]] 24 Peter Linebaugh and Marcus Rediker, The Many-Headed Hydra: Sailors, Slaves, Commoners, and the Hidden History of the Revolutionary Atlantic (Boston, 2000). 25 Butler, Becoming America, 9. 26 Butler, Becoming America, 36. 27 Butler, Becoming America, 22. One of Butler's previous books is The Huguenots in America: A Refugee People in a New World Society (Cambridge, Mass., 1983). 28 Butler, Becoming America, 68. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 137 [[END 02P0009T]] [[START 02P0009T]] everyday life, they never get integrated in any individual, institution, or place. In the absence of a narrative of change to explain and interpret, he resorts for a theme to repeated assertions of "modernity." The issue is not so much the claim for an eighteenth-century American modernity-although I am myself drawn to much more complex, nuanced, and contradictory discussions of that theme-as it is the incapacity of the particular model of synthesis he deploys to advance that theme or argument. Philip D. Morgan's Slave Counterpoint: Black Culture in the Eighteenth-Century Chesapeake and Lowcountry (1998) is at once similar to Butler's and quite different. Both focus tightly in each chapter on a particular topic or theme; there is little play among the different themes in both cases. While Butler's themes propose a reorganization of material, thus giving an impression of freshness, Morgan's quite important questions are phrased in well-established ways. While Butler's structure works against his theme of transformation, Morgan's similar structure better fits his goals for the book, partly because transformation plays a smaller role in his analysis than one might expect. Slave Counterpoint addresses nearly all the issues raised by a half century of vigorous scholarship on the beginnings of slavery, the practices of racial slavery as a labor and social system, and the nature of African-American culture in early America. It is a book of enviable learning: with a seeming total command of the historiography and an impressive knowledge of a substantial archival base, Morgan proceeds to pose (or re-pose) difficult historiographical issues. Again and again, he offers compelling answers. Want to know what scholarship has disclosed about slavery and African-American culture in the eighteenth-century Chesapeake and Lowcountry? Look to Morgan's synthesis of a generation of scholarship. To have done that is to have done a great deal, and he has done it magnificently. Yet one gets the sense of a summary volume, a volume driven by the past, by past questions. Synthesis can either cap a phase of scholarship or initiate another. I think Morgan's book falls into the former category, while Ira Berlin's new book, Many Thousands Gone: The First Two Centuries of Slavery in North America (1998), which also relies on a generation of scholarship and addresses many of the same issues, has the potential to become a new starting point. Berlin has captured the shift to an Atlantic perspective that has increasingly characterized scholarship by early modern Europeanists, Africanists, Latin Americanists, and historians of British North America. In this sense, his work, at least the early parts that sketch out and populate the Atlantic littoral, points forward.29 In a dramatic opening section, Berlin, relying more on secondary literatures than does Morgan, locates his story in very broad understandings of time (periodization) and space (the Atlantic world), the dimensions of which are shadowy, almost invisible, in Morgan's account. He locates Africans in an Atlantic history connecting four continents and in a rich and growing historiography reaching out from Europe, Africa, Latin America, and North America.30 One [[END 02P0009T]] [[START 02P0009T]] 29 Ira Berlin, Many Thousands Gone: The First Two Centuries of Slavery in North America (Cambridge, Mass., 1998). 30 Berlin's powerful evocation of the Atlantic builds on many predecessors. At minimum, mention should be made of Philip D. Curtin's The Atlantic Slave Trade: A Census (Madison, Wis., 1969); and The AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 138 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] wishes Berlin had sustained this perspective in the later sections. But even if he narrows the story to the territory that later became the United States and loses the multiple histories implied by his portrait of the Atlantic world, the beginnings of stories, whether novels or histories, are heavy with intention and implication that can, I hope, be built upon.31 In fact, the four Atlantic continents remain an always changing aspect of American and African histories. Attending to, or at least recognizing, that larger and continuing extended terrain of American history would enrich the story of the making of African Americans and America, a historiography that is at present too much captured by an implicit and too simple assimilation or "Americanization" model. Nonetheless, Berlin has provided a powerful image of the creation of the Atlantic world and of the origin of modern slavery within it. Morgan has a quite different strategy. His domain is not the Atlantic but the South, or two regions of the South, which he is anxious to reveal as differentiated. Thus his is a comparative history, comparing two regions within the South. Suggesting a certain scientific aspiration, he refers to his delimited space as a kind of laboratory, a site for an "indirect experiment."32 This approach offers him much. He is able to focus tightly on his questions and generally achieves sharply phrased answers. Yet, like any good scientific laboratory, his field of inquiry is almost hermetically sealed. A two-hundred-page part of the book titled "The Black World" begins with a fifteen-page section on "Africans." Yet it is in only one paragraph at the beginning and a few other scattered references that one reads anything about Africa. His story rarely strays east (or south or north or west) of the Maryland/ Virginia and South Carolina boundaries. His comparative method has impressive rigor. Yet one senses that not only does his approach trap him within a particular place, he is also caught within a very confining net woven from the existing historiography. As Walter Johnson pointed out in a review of the book in this journal, his questions are smaller than the stories he has unearthed.33 Much like another important book on African-American history, Herbert G. Gutman's The Black Family in Slavery and Freedom (1976), this book, for all its synthetic aspirations, cannot capture some of its best material within the tightly bounded historiographical questions and issues that frame it.34 As in the case of Berlin's book, Morgan's is quite explicit about time and space. There is a well-thought-out chronology of change, and one of his major arguments is that the South, and thus the black as well as white experience, was not uniform over space. He shows real and important distinctions between the experience of [[END 02P0009T]] [[START 02P0009T]] Rise and Fall of the Plantation Complex (New York, 1990; 2d edn., 1998); and John K. Thornton's Africa and Africans in the Making of the Atlantic World, 1400-1680 (New York, 1992; 2d edn., 1400-1800, 1998). 31 On the importance of beginnings, see Edward W. Said, Beginnings: Intention and Method (Baltimore, Md., 1975). 32 Philip D. Morgan, Slave Counterpoint: Black Culture in the Eighteenth-Century Chesapeake and Lowcountry (Chapel Hill, N.C., 1998), xvii. 33 Walter Johnson, review of Morgan, Slave Counterpoint, AHR 105 (October 2000): 1295-97, esp. 1297. 34 See Herbert G. Gutman, The Black Family in Slavery and Freedom, 1750-1925 (New York, 1976), which loses more than it gains by focusing so tightly on refuting the assumptions of the Moynihan Report. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 139 [[END 02P0009T]] [[START 02P0009T]] slavery in the Chesapeake and in the Lowcountry. Yet by treating both the temporal and spatial aspects of the story as sites (and very limited ones) rather than as processes of historical making, he weakens the capacity of his local analyses to explain change over time and, to a lesser extent, space. His major explanatory claims appear in the introduction. They are not only brief but also separate from the rich stories he tells and the analyses he makes of historiographical questions.35 The expansiveness of Many Thousands Gone, by contrast, evokes a strong sense of change, of process. It achieves a narrative synthesis of the movement of Africans onto the Atlantic and into the Western hemisphere. The difference between this approach and the tightly controlled analysis crafted by Morgan is striking. Like Morgan's, Michael Schudson's book, The Good Citizen: A History of American Civic Life (1998), is organized around fairly established questions- especially one big question. Has American civic life deteriorated over the course of the past three centuries? Naturally, the question is of a different order than those driving Morgan's analysis. It has not been generated by disciplinary scholarship. It arose out of American public life. Schudson thus draws on history and other disciplines to address directly a public question, one endlessly repeated today and, as he shows, in the past. Schudson himself, we should note, is not a historian. He was trained as a sociologist, and he teaches in a Department of Communication. While he reveals an impressive command of the relevant historiography, historians are not his primary reference group or audience.36 Although I am sure specialists will find some of his formulations to be of considerable historiographical significance and likely to encourage new lines of research, his intention, again, is different: his audience is a general one, and he seeks to bring historical knowledge to bear on a civic issue. What he is doing points toward the most important work that one kind of successful narrative synthesis can do, for the profession and for the public. By openly declaring his address to a public issue and for a public audience, Schudson participates in a very important tradition of historical writing. Some of the very best professional historians of the United States in this century have done precisely that: Frederick Jackson Turner, W. E. B. Du Bois, Charles Beard, and Richard Hofstadter all focused on issues, worries, or preoccupations of fairly general interest to write synthetic works that importantly rephrased fundamental themes in American history. This mutual enrichment of public and professional discourse is perhaps the ideal cultural work of narrative synthesis. Let us hope that historians can do this more often and more effectively. Yet as I make this point, I realize that all of the historians just named, including Schudson himself, were either trained as social scientists or did not recognize a significant boundary between history and the [[END 02P0009T]] [[START 02P0009T]] 35Morgan, Slave Counterpoint, xv-xxiv. I should note that my concerns about boundary setting in Morgan's book do not apply nearly so much to Philip D. Morgan, "The Black Experience in the British Empire, 1680-1810," in The Oxford History of the British Empire, Vol. 2: The Eighteenth Century, P. J. Marshall, ed. (Oxford, 1998), 465-86. 36 This command is at once impressive and sometimes puzzling. In discussing the Founding and the Constitution, he does not mention Gordon Wood's The Creation of the American Republic, 1776-1787 (Chapel Hill, N.C., 1969). Nor, in writing about the first decades of the nineteenth century, does he mention either of two key books by Robert H. Wiebe, The Opening of American Society: From the Adoption of the Constitution to the Eve of Disunion (New York, 1984); and Self-Rule: A Cultural History of American Democracy (Chicago, 1995). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 140 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] (other?) once more expansive social sciences. Is this a mere coincidence, or is it an issue to be addressed by the profession? While I would not place Schudson's book in the same class as the scholarship produced by the short list of great historians, he has written a fine book. It is a book about change over time, and he establishes three eras of citizenship and participa- tion, each clearly defined. He does not devote much attention to how each configuration changes into the next, but he effectively characterizes their differ- ences, even in some very brief summaries, as in the following paragraph from early in the book: Another way to characterize the past three hundred years of political change is to say that the type of authority by which society is governed shifted from personal authority (gentlemen) to interpersonal authority (parties, coalitions, and majorities), to impersonal authority (science, expertise, legal rights, and information) ... The geographical center of politics has shifted from the countryside to the cities to the suburbs and perhaps, today, to "technoburbs," "postsuburbs," or "edge cities," or whatever we name our newer habitations. Correspondingly, the kind of knowledge a good citizen requires has changed: in an age of gentlemen, the citizen's relatively rare entrances into public discussion or controversy could be guided by his knowledge of social position; in the era of rule by majorities, the citizen's voting could be led by the enthusiasm and rhetoric of parties and their most active partisans; in the era of expertise and bureaucracies, the citizens had increasingly to learn to trust their own canvass of newspapers, interest groups, parties, and other sources of knowledge, only occasionally supported by the immediacy of human contact; and in the emerging age of rights, citizens learn to catalog what entitlements they may have and what forms of victimization they may knowingly or unknowingly have experienced.37 This paragraph reveals the argument and the narrative strategy that Schudson uses to undercut the widespread notion of civic decline: rather than a story of decline, it is one of restructuring, one that recalibrates citizenship and civic practice in relation to changing values and social experiences. What some, including me, see as the erosion of our public life and the thinning of American political culture, he presents as a complex rearticulation of expectations and institutions. Whether one fully agrees with Schudson or not, the book and the point of view it ingeniously argues constitutes an important contribution of contemporary civic life. And a narrative strategy of restructuring (as opposed to the usual rise or fall scenarios) deserves a place in the historian's menu of narrative types. "Presentist" purposes may, however, carry the danger of anachronistic readings. Schudson is vulnerable on this score, especially in his consideration of the colonial period. He too easily asks how democratic any phase of political life was. A commitment to explore the fate of democracy in our past-something I endorse- surely includes recognizing when democracy is not an available concept. He might better have asked how the legitimation and exercise of power worked. Indeed, such a deeper historicism would complement his anti-anti-Whig approach. Similarly, while a then-and-now binary invites sometimes interesting questions and offers some illumination of past and present, it also invites problems. Again, one sees this risk in Schudson's work. False categories of judgment are explicitly or implicitly brought to bear. Speaking of the first generation to live under the [[END 02P0009T]] [[START 02P0009T]] 37Michael Schudson, The Good Citizen: A History of American Civic Life (New York, 1998), 8. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 141 [[END 02P0009T]] [[START 02P0009T]] Constitution, he observes that little political knowledge was expected of voters, "at least little of the sort of knowledge that today's civic moralists urge upon people." Voters then were expected to have "local knowledge-not of laws or principles, but of men."38 The binary obscures the role of principles in the past and knowledge of men in the present. Most important of all, it diverts our attention from the principles that it was thought would aid voters in judging character.39 Sometimes, by focusing so much on the party system that we worry about today, he overlooks those important issues that eluded the parties or that parties avoided. Substantive issues-the reason citizenship and civic life are important-are marginalized in his account of the different concepts and patterns of public life. The result, whether intended or not, is a form of consensus history.40 "Progress or decline is not the real question," Schudson concludes.41 He converts that question into one of restructuring that points to his core argument: there must be a fit between forms of citizenship and forms of everyday life, between values and institutions, between aspirations and commitments. It is that historically informed understanding that allows him in his conclusion to speculate in quite promising ways about an evolving pattern of citizenship that may yet serve our collective hopes and needs. Still, his conclusion leaves me uneasy. Like the journalistic coverage of politics today, the substance of political conflict is subordinated to discussion of the "health" of the system, of the institutions and practices. By contrast, the tensions, conflicts, and substantive issues that made politics so important in the development of the United States and in the lives of individuals are at the center of Eric Foner's The Story of American Freedom (1998). Foner's book has an uncanny resemblance to one that at first glance might seem utterly unrelated: Richard Hofstadter's The American Political Tradition and the Men Who Made It.42 Of course, Foner inverts the point Hofstadter sought to make. If Hofstadter famously played down conflict and (less remarked upon) paid little attention to the social making of political ideologies, Foner emphasizes conflict and the changing historical construction and reconstruction of the idea and ideology of freedom. Foner's work is much more explicitly sensitive to social history, even if it parallels Hofstadter's in its interest in ideology and the limits and possibilities of American political culture. While Hofstadter was alternately comic and ironic, bitterly so at times, in The American Political Tradition, Foner's Story of American Freedom is strikingly fair and straightforward. Yet the underlying hope is similar. As James Oakes has perceptively noted, Foner's narrative is undergirded by an unstated but firm liberal ideal of freedom- one that at once shares in an Enlightenment universalism and [[END 02P0009T]] [[START 02P0009T]] 38 Schudson, Good Citizen, 81. 39 See Joyce Appleby, Inheriting the Revolution: The First Generation of Americans (Cambridge, Mass., 2000). 40 See, for example, his summary judgment of the party system at Schudson, Good Citizen, 132. Put differently, it bears at least a formal relationship to the theories of pluralism popular in political science during the 1950s. 41 Schudson, Good Citizen, 313. 42 Richard Hofstadter, TheAmerican Political Tradition and the Men Who Made It (New York, 1948). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 142 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] accommodates current concerns for inclusion and regard for difference.43 I would even argue that Hofstadter's own liberal position was closer to Foner's than one might at first suspect. Both appraised American political culture and its prospects from the position of a richer, more textured liberalism than we usually recognize in current debates.44 In thinking about the core issue in Foner's narrative, therefore, it seems fair to consider it to be the quest for a democratic liberalism, insisting on the relevance and indispensability of the modifier inserted before liberalism. One might thus characterize Foner's as a democratic synthesis, which, as I suggested above, offers a stronger and more egalitarian standard of judgment than commonplace invoca- tions of inclusion. It offers as well the implication of voice and empowerment. To Foner, as he indicates in his introduction, "abstract definitions" of freedom are not the focus. His concern is "with the debates and struggles through which freedom acquires concrete meanings, and how understandings of freedom are shaped by, and in turn help to shape, social movements and political and economic events."45 The result is a narrative that is at once focused yet always open to an examination of larger issues, structures, and events that intersect with and often drive his story. It is a dynamic story, filled with actors, with agents making freedom and using freedom. He selects key events or controversies of different eras, events that are widely contested (slavery, labor and property, the role of the state, social movements). Of course, coverage is selective; the gain is the richness deriving from a series of concentrated focal points. In each case, he examines the conflict, the parties contending, and the stakes. He does not hesitate to declare justices and injustices, to name winners and losers, and he does so from a consistently democratic perspective. Foner thus achieves inclusion without the dilution conse- quent with the faux openness characteristic of talk radio and without the postmod- ern hesitations that undermine moral judgment.46 The American West: A New Interpretive History (2000) by Robert V. Hine and John Mack Faragher spans the whole of American history, from "the European invasion" until the present.47 The book is written in the spirit of Frederick Jackson Turner. Instead of lamenting the ambiguity of Turner's conception of the frontier, which after Turner got reduced by rigorous historians to a place, the West, Hine and Faragher embrace its fullness. For them, the frontier is both a place and a nrocess. and thev recognize that it is not onlv imnossible but limiting to senarate [[END 02P0009T]] [[START 02P0009T]] 43 James Oakes, "Radical Liberals, Liberal Radicals: The Dissenting Tradition in American Political Culture," Reviews in American History 27 (1999): 503-11. 44 For just such a contemporary theorization of liberalism, see Ira Katznelson, Liberalism's Crooked Circle: Letters to Adam Michnik (Princeton, N.J., 1996). Interestingly, this work also comes from a Columbia scholar, however much it is openly acknowledged to have derived largely from his experience at the New School for Social Research. Perhaps the relevant context for this liberalism is the city of New York, with its cosmopolitan character and free-for-all quality of political contestation. For a brief statement of Hofstadter's relation to liberalism, see Thomas Bender, "Richard Hofstadter," in American National Biography, John A. Garraty and Mark C. Carnes, gen. eds. (New York, 1999), 11: 1-4. 45 Eric Foner, The Story of American Freedom (New York, 1998), xvii. 46 In Eric Foner, Reconstruction: America's Unfinished Revolution, 1863-1877 (New York, 1988), where chronological compression allows for a richer analysis, one can see more fully the method and its achievements. 47 Robert V. Hine and John Mack Faragher, The American West: A New Interpretive History (New Haven, Conn., 2000), 9. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 143 [[END 02P0009T]] [[START 02P0009T]] and sharply distinguish between the two aspects of the concept. That openness allows them to tell the history of the United States as a story of successive frontiers, including a fascinating rethinking of American regionalism as urban-centered at the end of the twentieth century.48 In fact, the chapter on the postwar era is a tour de force-imaginative, original, and quite compelling. In Turnerian fashion, they argue that "westering defined America's unique heritage."49 To a very impressive degree, they give substance to this claim, but recent historiography makes that claim, even for western history, problematic. As Hine and Faragher show, in the nineteenth century as well as today, the West (and the United States) was formed by migrations from west to east and south to north, and even in a limited way north to south, as well as east to west. The notion of westering is so strong in American and European history and culture, it is difficult to construct an alternative narrative structure, though no less important for the difficulty.50 This worry does not, however, undercut another summary point they make: the "frontier is our common past."51 The book is grounded in social history. Of all the books under consideration here, The American West is probably the most sensitive to the categories of experience and groups previously excluded from mainstream narratives of Ameri- can history. Their work goes well beyond mere representation of such groups and categories; previously invisible groups, whether Native Americans, migrating women, African-American settlers, working people, or the people of the border- lands, are actors who contributed to the shaping of history. But there are limits to this achievement. While there are multiple positions and voices represented in their narrative, only rarely does their narrative bring the reader inside group life. There is not much inquiry into the interior experience and subjective meanings shared by the various groups identified and recognized.52 While the story could have been situated in a wider context, one that revealed the global reach of the empires or, later, the importance of global markets, in its particular geographical focus the book consistently avoids privileging the English line of settlement. Other settler efforts are considered and sometimes compared. As is often the case with synthetic histories, however, there is a tendency to do the work of inclusion at a particular moment, and then lose the group at issue. For example, there is a good discussion of the origins of racial slavery, but the later [[END 02P0009T]] [[START 02P0009T]] 48 On the potential of the urban region model for historical analysis, see Jane Jacobs, Cities and the Wealth of Nations: Principles of Economic Life (New York, 1984). For an extremely stimulating extension of Turner's frontier to transnational dimensions, see Paul Sabin, "Home and Abroad: The Two 'Wests' of Twentieth-Century United States History," Pacific Historical Review 66, no. 3 (1997): 305-36. 49 Hine and Faragher, Amertican West, 531. 50 Loren Baritz, "The Idea of the West," AHR 66 (April 1961): 618-40. For three forays into alternative narrative strategies on this point, see Thomas Bender, "The Geography of Historical Memory and the Making of Public Culture," in Anna Maria Martellone, ed., Towards a New American Nation? Redefinitions and Reconstruction (Staffordshire, 1995), 174-87; Ian Tyrrell, "Beyond the View from Euro-America: Environment, Settler Societies, and Internationalization of American History," in Bender, Rethinking American History in a Global Age; Dirk Hoerder, "From the Euro- and Afro- Atlantic to the Pacific Migration System in North American History," in Bender. 51 Hine and Faragher, American West, 560. 52 In fact, they concentrate this kind of analysis in one chapter, a fascinating one in "A Search for Community," but it is limited in its cases, and it segregates such analysis from the greater part of the narrative. Hine and Faragher, American West, chap. 12. AMERICAN HISTORIcAL REvIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 144 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] extension of the plantation system and internal slave market that was a part of the frontier movement is not adequately recognized. At times, the transnational themes they develop are extremely illuminating. They refer to what would later be characterized by theorists of the global cities as a "dual economy" in describing the role of foreign migrants, especially Chinese, in the nineteenth-century California agricultural economy.53 Likewise the interplay of national and international in their discussion of the Zimmerman telegram inviting Mexico to ally with Germany in World War I and in their discussion of San Francisco's "commercial hinterland."54 But, as in the case of Butler's book, there is a bit of parochialism in making claims of distinction. Perhaps such assertions can be demonstrated, but more rigorous definitions and empirical research than we have here are required to establish, for example, that the United States is today the world's most multicultural society.55 How would it compare with Indonesia, the world's fourth most populous nation, whose citizens speak more than 100 languages and live on almost numberless islands? The social-history approach, whatever its success in representing difference, has in this instance under-represented national political institutions and policies. The development of the West, as Richard White and other historians of the West have pointed out, was profoundly indebted to what western Republicans now call "big government," for water, transportation, Indian removal, and, more recently, direct investment, as in defense contracts and installations and aerospace industries.56 The political economy and the role of markets, as has already been suggested, do not get the attention they deserve. We often overlook how much industry was in the West, and how much western industries-from milling and meatpacking to mining-were integral to the industrial system of the United States. And we forget how much the astonishing productivity of western agriculture enabled the formation of a large urban industrial labor supply. More of these dimensions of western history might have been included if only in the interest in enabling the story better to tell the national experience. If Hine and Faragher encompass both the full geographical and temporal dimensions of western history, Linda Gordon's microhistory builds out from a very delimited western space, the Sonoran highlands of Arizona, to develop a highly innovative narrative synthesis that locates itself at the various and causally interrelated scales of town, region, nation, and the transnational. Her work reminds us that there is a difference between a mere local study and a microhistory. The local histories of villages, towns, and cities, so common in the 1970s, tended to use global concepts but within artificially bounded fields of inquiry. One of the most famous of them all, Kenneth Lockridge's study of Dedham, Massachusetts, offered an isolated inwardness as a principal finding, although it was a finding that derived [[END 02P0009T]] [[START 02P0009T]] 53Hine and Faragher, American West, 358-60. 54 Hine and Faragher, American West, 395-97, 414. This story could be greatly expanded. San Francisco was closer to Asia than to Europe, a simple geographical point that usually eludes us. For an outstanding study of this relationship, see Ian Tyrrell, True Gardens of the Gods: Californian-Australian Environmental Reform, 1860-1930 (Berkeley, Calif., 1999). 55 Hine and Faragher, American West, 514. 56 Richard White, "It's Your Misfortune and None of My Own": A History of the American West (Norman, Okla., 1991). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 145 [[END 02P0009T]] [[START 02P0009T]] mainly from a methodology not only local but firmly bounded.57 By contrast, Gordon's The Great Arizona Orphan Abduction exemplifies a microhistory that enables the historian to synthesize the threads of local life, many of which are translocal in origin and implication.58 Unlike Hine and Faragher, she gets inside the subjective experience of local life, even the experience of very ordinary people, without getting trapped inside that world and without implying that the larger world of the region, the nation, and even transnational economic and religious institutions were beyond the ken of her study of a seemingly local conflict. Mostly, her account is the story of the arrival and fate of Catholic orphans from New York who were to be placed in Catholic homes. The homes were Mexican as well as Catholic, and that was the problem and the focus of conflict. The conflict played out along class, ethnic, religious, and gender lines, and it eventually reached the Supreme Court. It is a compelling and very human narrative, but one that also addresses a whole range of analytical and interpretive issues of broader interest to historians. Bringing the issues of gender, class, and race into relation with each other allows for an appraisal of their relative importance in this particular historical explanation. I think that her story reveals class to be more important than her conclusion argues, but the real point to be made is that only a narrative synthesis that brings diverse threads together will enable the historian and the reader to make this kind of judgment. These complex ends are achieved in part by her adoption of an imaginative literary strategy. Gordon's book is constructed of two types of chapters. One is quite often a broad frame for local events. In these chapters, her perspective as narrator is exterior to the action. The issues addressed are frequently structural and, as often as not, extend beyond the community. Here, one gets an analytical explanation of the relation of local experience to larger national and international cultural, political, and economic developments. Between these chapters, she has crafted others that get inside the culture of the community, providing wonderfully rich, thick descriptions of daily life and the development of the conflict. With oral histories as well as fragmentary documentary evidence, she brings the reader very close to the experience and voices of the community. The play between these accounts and the more conventional chapters produces an unusual but powerful synthesis. Whether a microhistory qualifies as a synthesis, even by my generous definition, may be debated. But the singular relevance of this book for the discussion of synthesis concerns not scale but its literary ambition, the literary experiment that gives structure to the book. Those who would write other syntheses-at various scales-will, I hope, be encouraged, even inspired, to experiment with novel narrative strategies in the interest of more powerful representations of the past. Quintard Taylor presents a third version of western history, In Search of the Racial Frontier: African Americans in the American West, 1528-1990 (1998). He offers a broad synthetic account that characterizes the experiences of African Americans over a very long period of time. While the book does not ignore the [[END 02P0009T]] [[START 02P0009T]] 57Kenneth A. Lockridge, A New England Town: The First Hundred Years; Dedham, Massachusetts, 1636-1736 (New York, 1970). 58 Linda Gordon, The Great Arizona Orphan Abduction (Cambridge, Mass., 1999). AMERICAN HISTORICAL REVIEW FEBRuARY 2002 [[END 02P0009T]] [[START 02P0009T]] 146 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] relations among different groups in the West, particularly and inevitably between blacks and whites, but also between blacks and Native American, the contribution of the book is otherwise.59 He is mapping and making visible as a whole a history that has been largely unknown or studied in very specific instances and places. Drawing on a substantial body of scholarship, most of it published in the past quarter century, he aims to "reconstruct the history of African American women and men" in the West over five centuries, although mostly his focus is the nineteenth and twentieth centuries. Taylor's central themes are the quest for community by blacks and the relative degrees of freedom and opportunity they find in different times and places. The conjuncture of the map of African-American presence and the conventional history of the West that his story brings out compels rethinking of both African-American and western history. He makes the point, for example, that the issue of Texas independence in 1836 was not simply, as myth, even the more recent multicultural version, would have it: Anglos and Tejanos in Texas confronting a despotic government in Mexico. It was also an Anglo effort to preserve slavery.60 More broadly, the map literally reveals that African Americans in the West were overwhelmingly city and town dwellers, and it is that fact that unifies their experience. The kind of synthetic narrative that he has constructed provides an invaluable service at a particular moment, crystallizing a generation of scholarship, making generalization possible. His work not only informs the public of the dimensions of previously unrecognized histories, it also provides a base for the next generation of scholarship. In a similar way, another recent synthesis, one that focuses on a more narrowly defined but also more developed area of scholarship, reveals the harvest of recent scholarship on work and workers. American Work: Four Centuries of Black and Vhite Labor (1998) by Jacqueline Jones at once brings this rich scholarship to a wider audience and proffers a fresh way of framing the field.61 If The American West, In Search of the Racial Frontier, and American Work cover very long chronological spans, books by David M. Kennedy and Fred Anderson address short periods. Their focus is also quite different, since both concentrate on political and military history. Kennedy's Freedom from Fear: The American People in Depression and War, 1929-1945 (1999) addresses what might well be called "high politics," while Anderson's The Crucible of War: The Seven Years' War and the Fate of Empire in British North America, 1754-1766 (2000) brings social history and high politics into fruitful play, finding in that interaction the terms of his central argument about the nature of power in the British Empire. At the outset, both books locate their stories in a broad international context. Kennedy's book begins at the close of World War I, and the first character introduced is Lance Corporal Adolf Hitler, who was in a military hospital recovering from a poison gas attack when he heard the news of Germany's surrender. The international context thus suggested is obviously central to the half [[END 02P0009T]] [[START 02P0009T]] 59He explicitly recognizes the issue of intergroup relations, but he equally explicitly indicates that such is not his aim here. See Quintard Taylor, In Search of the Racial Frontier: African Americans in the American West, 1528-1990 (New York, 1998), 18-19. 60 Taylor, In Search of the Racial Frontier, 39. 61 Jacqueline Jones, American Work: Four Centuries of Black and White Labor (New York, 1998). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 147 [[END 02P0009T]] [[START 02P0009T]] of the book devoted to World War II, but it is not nearly so much developed as it might be. The geography of Washington, D.C., even that of the White House, and the biographies of three men-Franklin D. Roosevelt, Winston Churchill, and Hitler-are more important to Kennedy's story than the world beyond the borders of the United States or, for that matter, than the American people of his subtitle. One of Kennedy's aims is evidently to urge upon Americans a greater attention to and sense of responsibility in the larger world, yet with the exception of the excellent discussion of the differing explanations of the economic crisis offered by Herbert Hoover and Roosevelt, there is surprisingly little incorporation of inter- national elements into the dynamic of the story. For all the importance of the larger world, for Kennedy, as for many Americans, whether professional historians or not, the international is a sort of "other," something "over there," if I may reverse the title of one of Kennedy's earlier books.62 Kennedy- also pays little attention to social history, not even to social histories that have sought to better explain the politics of the interwar years.63 Nor does the book address intellectual history, the history of science and technology (except briefly in connection with war production), the states, education, urban history, and much more. In fact, the book would have been more accurately described by the title of William E. Leuchtenburg's classic, F.D.R. and the New Deal, 1932-1940, which is here superseded and extended into the war years.64 So titled, adding the war to the New Deal, one could have no objection to this extraordinarily well-written, deeply researched, and compellingly argued book. But is it a history of "the American people"? Freedom from Fear is a masterful narrative on the terms it has assumed for itself. Yet having said that, historiographical questions remain. Kennedy apparently assumes that three voices are the important ones; not many other voices are heard, even though each of a small clutch of additional figures is presented very effectively as a full human being: Lorena Hickok, Eleanor Roosevelt, Harry Hopkins, Raymond Moley, Herbert Hoover, John L. Lewis, and A. Philip Randolph, among a few others. History for Kennedy, unlike for the other authors of these syntheses, is made by select leaders, not by ordinary people. What is remarkable, therefore, is the illusion of synthesis that is achieved. The book was published in a series that promises narrative syntheses of the defining periods of American national history. Most so far published accept traditional definitions of periods, and they are framed as political history, but none is so severely restricted as this one, which won the Pulitzer Prize in part because it was recognized as a work of grand synthesis. Dramatic changes in the historiography of the American field make it seem anachronistic. Yet its success makes the point that political history in the grand [[END 02P0009T]] [[START 02P0009T]] 62 David M. Kennedy, Over Here: The First World War and American Society (New York, 1980). The point Kennedy makes about Americans could be turned against his own book, which assumes the same divide he finds among Americans generally. He complains in the text that Americans held tight to "the dangerous illusion that they could choose whether and when [I would add how] to participate in the world." David M. Kennedy, Freedom from Fear: The American People in Depression and War, 1929-1945 (New York, 1999), 386. 63 The only exception I spotted in the footnotes is Lizabeth Cohen, Making a New Deal: Industrial Workers in Chicago, 1919-1939 (New York, 1990). 64 William E. Leuchtenburg, F.D.R. and the New Deal: 1932-1940 (New York, 1963). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 148 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] style, focusing on a few elite figures, can still claim, at least for the general public, to be a narrative history of a people. Fred Anderson's Crucible of War again engages us with the question of elites and ordinary people, and it provides -a promising approach. While Kennedy seems quite confident of the importance of a few leaders, Anderson seems to be ambivalent, and that ambivalence enriches his history. Although I think the principal contribution of Crucible of War to our understanding of the British Empire is grounded in the social history of the political and military experience of ordinary Americans, the dramatic focus, as with Francis Parkman's great nineteenth-century narrative, is on two great leaders of the French and Indian War, the marquis de Montcalm and James Wolfe.65 Yet, as Alan Taylor has insightfully insisted, Anderson has rewritten the story of their confrontation in a way that diminishes these actors, especially Wolfe.66 To be sure, Anderson's book goes beyond Parkman in its respect for Native Americans, their agency, and their role in the empire (and the role of the empire and war for them). He also modifies Parkman on a point that is central to the book's contribution to imperial history: unlike Parkman, Anderson not only notices but makes much of the division between English colonials and English metropolitans. These differences in expectation and experience make the war in his view a "theatre of intercultural interaction."67 Like Butler, Anderson seeks to diminish the role of 1776 in understanding the development of what became the United States. Historians, he argues, will better understand the creation of the United States by closely examining the Seven Years' War and, more generally, by challenging the usual tendency to "take as our point of reference the thirteen rebelling colonies, not the empire as a whole."68 Yet, even as he argues the importance of getting behind the Revolution of 1776 so that one can discover the eighteenth century as it was experienced, the revolution remains a touchstone for him. More than anything else, he wants the reader to recognize that the shots fired in the Seven Years' War were the ones with implications around the world. But he keeps de-historicizing his story to use it to diminish the shot of lesser implication (in his view) heard 'round the world in 1775. When one begins the book, there is a sense of excitement. Here is a history of the United States ready to take the globe as its context. Before the narrative even begins, the reader is presented with a portfolio of maps. Only two of eight describe the British colonies; no more than four of them consider North America at all. The portfolio begins with a world map, revealing the global distribution of the battles that marked the Seven Years' War. There are also maps of the Indian subcontinent, Central Europe, and the Caribbean. The introduction promises a book that will make the world, or at least the full extent of the British Empire, its context and subject. We are told that "if viewed from Montreal or Vincennes, St. Augustine, Havana, Paris or Madrid-or, for that matter Calcutta or Berlin-the Seven Years' War was far more significant than the War of American Independence."69 [[END 02P0009T]] [[START 02P0009T]] 65 Francis Parkman, Montcalm and Wolfe, 6th edn., 2 vols. (Boston, 1885). 66 See Alan Taylor, "The Forgotten War," New Republic (August 14, 2000): 40-45. 67 Fred Anderson, The Crucible of War: The Seven Years' War and the Fate of Empire in British North America, 1754-1766 (New York, 2000), xvi. 68 Anderson, Crucible of War, xv. 69 Anderson, Crucible of War, xvi. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 149 [[END 02P0009T]] [[START 02P0009T]] Yet once the narrative is begun, it immediately narrows. We get very little of Asia (although Manila makes a brief but important comparative appearance), the Caribbean, Africa, and continental Europe. Of course, other European powers are part of the narrative, but they only have walk-on roles. We learn little of them at home or about the ways leaders or ordinary citizens interpret events, while we are, by contrast, led through elaborate accounts of high British politics. The preface, presumably written last, sketches an extraordinary agenda for what would be a stunning book. Unfortunately, Anderson did not write the book he there described. Still, judged in terms of what it did rather than what it proposed to do, it is an outstanding work of craft. It will no doubt be our generation's account of the Seven Years' War. As military history, it is superb, and it contributes importantly-but not so grandly as some of the opening rhetoric promises-to the non-controversial but still unclear issue of the causal relations that connect the Seven Years' War to the coming of the revolution. Anderson in fact offers a rich Anglo-centric narrative that explores and explains the different meaning of the war both as strategic event and as experience for the British of the metropole and in the colonies. It is written with verve and confidence-and a seemingly complete command of the materials, primary and secondary. One of its themes is the misperception of events by political elites; with the exception of William Pitt, surely Anderson's hero in this story, they fail to understand the different meaning of the war and empire for ordinary soldiers and colonial subjects. He thus makes cultural issues the heart of the book. Military and political elites play a dramatic role in the narrative, but causation for Anderson- and here he points to important newer developments in military and diplomatic history-is to be found in the culture of everyday life.70 In making this point, he not only offers an important interpretation of the war (building in part on his previous book on Massachusetts soldiers), he also reveals the empire to be less solid, more a matter of continuous negotiation, than historians often consider such entities, whether empires or nations or states.71 MORE EFFECTIVELY THAN ANDERSON, Ira Berlin, referring to the earliest history of Afro-European North America, and Daniel T. Rodgers, addressing the early twentieth century, incorporate the Atlantic, or at least the North Atlantic, into their narratives of American history. Berlin and Rodgers write very different kinds of history and focus on different periods. Berlin's is a social history, while Rodgers has written an intellectual history, or, perhaps, a history of political culture. Yet both Berlin and Rodgers recognize the complex webs that route movements-of people, of ideas, of money, of things-in the Atlantic world. The transnational terrains that Berlin and Rodgers evoke establish larger and truer frames for national histories than do notions of bounded and self-contained regions or nations. The first section of Berlin's Many Thousands Gone, a portrait of the Atlantic littoral, describes a world framed by cities and the sea, little divided by national [[END 02P0009T]] [[START 02P0009T]] 70 Anderson, Crucible of War, 453-54. 71 See Fred Anderson, A Peoples' Army: Massachusetts Soldiers and Society in the Seven Years' War (Chapel Hill, N.C., 1984). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 150 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] boundaries, which did not yet organize any of the four Atlantic continents. Berlin's opening tableau describes the emergence of the Atlantic world as an ever- expanding historical terrain, where the African presence is pervasive on the sea and in the cities, including Lisbon, where they made up 10 percent of the population in the sixteenth century. He evokes a world defined by a network of cosmopolitan cities populated by creolized peoples. African people were not only omnipresent, they were often crucial cultural and economic brokers, helping to knit this new world together. Berlin lets go of this powerful frame and image in his later chapters, where he narrows the focus to regional difference within the bounds of British North America. Still, the book's protean beginning remains in the reader's mind, inviting others to realize its narrative logic and moral meaning.72 In Atlantic Crossings: Social Politics in a Progressive Age (1998), Daniel T. Rodgers also achieves a richer historicism by expanding the space of analysis. One small indication is in the subtitle. He refers to "social politics," not the more usual "welfare state." His approach, examining relations in space as well as over time as fields of contingency, makes the welfare state a problematic common term. When he uses the more general and more mobile term "social politics," he effectively historicizes the concept, lineage, and practice of the welfare state. The development of a social politics has other possible paths and outcomes besides evolution into the national welfare state.73 The national welfare state thus becomes a historically and place-specific invention rather than a universal or, worse, the teleological endpoint of American liberal narratives-an endpoint surely upended by the politics of the last quarter of the twentieth century. Following the pioneering work of James T. Kloppenberg, who also assumed a Euro-American context for progressivism and social democracy, Rodgers ap- proaches this age of reform as at once a transnational and national issue.74 A variety of reforms-from urban planning to social insurance to regulation of capitalism- are examined as products both of general, transnational ideas and of particular, national political cultures. The complex narratives thus developed by Rodgers and Kloppenberg-ones that recognize, especially in the case of Rodgers, the historicity of the balance between national and transnational-are a major advance in the narrative synthesis of a national history. Both Rodgers and Kloppenberg impress on the reader that ideas could cross the Atlantic in either direction. This is salutary; American intellectual history is too often thought by Europeans and Americans as well to be either insignificant or derivative, not quite up to equal participation in an international world of ideas. This common point is handled differently in each book. While Kloppenberg notes [[END 02P0009T]] [[START 02P0009T]] 72 One hopes this extension of the historiographical terrain will continue and that connections as well as comparisons will be made between the North Atlantic and the South Atlantic and between the Atlantic slave trade and the slave trade that turned to the east, to the Muslim empires of the Mediterranean and today's Middle East. Big as it is, the Atlantic does not capture the logic and dimensions of slavery in this era. 73 See, for example, the argument (somewhat dependent on Rodgers's work) in Thomas Bender, "Cities, Intellectuals, and Citizenship in the United States: The 1890s and 1990s," Citizenship Studies 3 (1999): 203-20. 74 Daniel T. Rodgers, Atlantic Crossings: Social Politics in a Progressive Age (Cambridge, Mass., 1998); James T. Kloppenberg, Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920 (New York, 1986). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 151 [[END 02P0009T]] [[START 02P0009T]] direct interaction, he seems more interested in demonstrating a homological relation or a kind of convergence. Rodgers, by contrast, focuses on the specific transit of ideas and emphasizes the way intellectuals and reformers on either side of the Atlantic drew selectively on these ideas, depending on personal taste and local circumstance. The result is a fundamental and valuable reorientation of the way we might understand intellectual history. The conceptual opening they have created invites a yet more radical under- standing of the territory and movement of ideas. Let me go back to the title of Rodgers's book. I think that "Atlantic Crossings" projects too narrow an under- standing of the implications of the book. It emphasizes the movement of people and ideas back and forth across the Atlantic. To that extent, it recalls a much older Anglo-American historiography of "trans-Atlantic influences."75 Rodgers goes well beyond this historiography in showing that, in important respects, Europe was partly Americanized and the United States was partly Europeanized by the phenomena he describes. But his really important accomplishment is to get away from the "influence" model, to displace the linear A to B notion of intellectual history. But he could have gone farther yet. There is more to the circulation of ideas than this framing recognizes. It is more than an Atlantic crossing, more than a link between Western Europe and the United States. The whole Atlantic, South Atlantic as well as North Atlantic, and, indeed, increasingly, parts of the Pacific world better describe the extent of the intellectual network his book evokes. In regard to urban development and reform, an important theme in Rodgers's book, it is clear that there is a global conversation at work. Rather than the linearity of steamship crossings (the dustjacket illustration) between the port cities of Western Europe and New York, I imagine a Great Bazaar of urban ideas, technology, and aesthetics hovering over the Atlantic, with many traders and buyers. This exchange is not, of course, symmetrical, and that itself is an issue, but participation was nearly global in 1900. Progressive ideas, especially those dealing with urban reform and technologies, traveled through many circuits and with different voltage, but nearly the whole world was connected, not only Western Europe and the United States. Simply look at the cities of Eastern Europe, Latin America, parts of Africa, Central and East Asia. Surely, they were part of an international conception of urbanism-and of urban commercial culture. The remnants of the era make it clear that New York and Chicago, no less than Lyons, Cairo, Buenos Aires, or Shanghai, were local instances of a global process of city-making. THESE LAST COMMENTS SUGGEST what I take to be the next challenge of narrative synthesis. But before I conclude, let me briefly review what has been accomplished by the cohort of synthetic histories considered here. These books reveal, even verify, the capacity of narrative synthesis to achieve inclusion and to respect issues of identity. Moreover, it seems possible in synthetic narratives to combine structure [[END 02P0009T]] [[START 02P0009T]] 75 See Frank Thistlethwaite, The Anglo-American Connection in the Early Nineteenth Century (Philadelphia, 1959). AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] 152 Thomas Bender [[END 02P0009T]] [[START 02P0009T]] and agency and to consider causal explanation without sacrificing the explication of subjective meaning-and vice versa. The volumes here examined reveal many narrative strategies and quite different relations to a wider reading public. There is no single model, and no one volume (yet) does all the things we might fairly expect in a realized synthesis. In addition, these books, both in what they do and do not do, suggest to me the value of embracing a narrative core that is a more explicit and deeper exploration of democracy and difference, freedom and empowerment, contest and justice. Such a focus promises a sharper analytical history, one more historical and less susceptible to teleology, whether of modernity or anything else. It seems plausible to propose that a wider canvas, a supranational context, may in fact enhance the examination of these issues. The work of Hine and Faragher, Berlin, Gordon, and Rodgers in particular enables one to imagine an even more radical synthesis of national history, one that operates on multiple geographical scales, from narratives smaller than the nation to supra-national ones-thus identifying the nation as a product of history as well as an object of historical inquiry. Such a framing of national history will increase awareness of the complexity of the multiple axes of historical interaction, causation, and identity formation. While I mean these concluding comments to suggest an ambitious new agenda for the discipline, we must not overlook an already existing and compelling example. Decades ago, David Brion Davis embarked on a multivolume history that considered all these issues. He brought them together in his majestic synthesis that explores slavery and freedom in the Atlantic world, a history of nearly global reach that is also-and I emphasize this fact-a history of the United States.76 My point, then, is that such histories can be written, have been written, and I trust that more will yet be written. The present moment seems especially propitious for such histories. The relation of the nation to both subnational and transnational solidarities is very much in question. It is a public concern as well as an object of interdisciplinary scholarly inquiry. Historians surely have an open invitation to rethink the boundaries of national histories.77 Colonial historians have been moving in this direction for some time, redefining their field as the Atlantic world long before the globalization talk. Likewise, Rodgers and Ian Tyrrell, both of whom work on the modern period, moved in this direction fairly early and for a different reason: their concern about the claims of American exceptionalism.78 With these various concerns at work, we may fairly expect a movement of American historians and other historians as well toward a wider sense of their fields. National histories will not be so firmly bounded, and the assumption of their national autarky will be softened by the recognition that national histories are [[END 02P0009T]] [[START 02P0009T]] 76 David Brion Davis, The Problem of Slavery in Western Culture (Ithaca, N.Y., 1966); The Problem of Slavery in the Age of Revolution, 1770-1823 (Ithaca, 1975), with the final installment yet to come. 77 See Bender, Rethinking American History in a Global Age; and Thomas Bender, The La Pietra Report (Bloomington, Ind., 2000), also available on the World Wide Web at www.oah.org/activities/ lapietra/index.html. 78 Ian Tyrrell, "American Exceptionalism in an Age of International History," AHR 96 (October 1991): 1031-55; Daniel T. Rodgers, "Exceptionalism," in Anthony Molho and Gordon S. Wood, eds., Imagined Histories: American Historians Interpret the Past (Princeton, N.J., 1998), 21-40. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]] [[START 02P0009T]] Strategies of Narrative Synthesis in American History 153 embedded in yet larger histories. And all of this will demand yet more ambitious strategies of narrative synthesis. Thomas Bender is University Professor of the Humanities and Professor of History at New York University. His scholarship has been in the broad domain of cultural history, particularly studies of cities, intellectuals, and, most recently, the history of scholarly disciplines. His books on these themes include Toward an Urban Vision (1975), New York Intellect (1987), and Intellect and Public Life (1993), as well as The Unfinished City: New York and the Metropol- itan Idea (forthcoming). He has a longstanding interest in the larger framings of American history that dates from his Community and Social Change in America (1978) and continued in his article "Wholes and Parts: The Need for Synthesis in American History," Journal of American History (1986), which provides the starting point for this essay. His thinking on this topic also derives in part from his work on the OAH-NYU project that resulted in the La Pietra Report (2000), which he authored, and Rethinking American History in a Global Age (2002), which he edited. AMERICAN HISTORICAL REVIEW FEBRUARY 2002 [[END 02P0009T]]
Link: http://www.jstor.org/stable/10.1086/532101
Journal Title: The American Historical Review
Publisher: American Historical Association
Issue: 587015
Date: April 2003
Author(s): Elbourne Elizabeth
Abstract: [[START 03X0760F]] Review Essays Word Made Flesh: Christianity, Modernity, and Cultural Colonialism in the Work of Jean and John Comaroff ELIZABETH ELBOURNE "IN THE BEGINNING WAS THE WORD, and the word was made flesh and dwelt among us," as the first chapter of the Book of John proclaims in a text often read at Christian Easter celebrations. The text might be taken as a something of a leitmotif of the first two volumes (of a projected three) of Jean and John Comaroff's brilliant and rightly influential series, Of Revelation and Revolution.1 The first two volumes, Christianity, Colonialism, and Consciousness in South Africa and The Dialectics of Modernity on a South African Frontier, explore the nineteenth-century encounter between British Protestant Nonconformist missionaries and the southern Tswana in a region that is now in the northern part of the Republic of South Africa. The Comaroffs attempt, however, to do far more than merely describe a series of relatively small-scale historical events. They are interested in missionaries above all because of their complex relationship to "modernity," which the Comaroffs see in turn as tightly linked to a particular phase of European colonialism. The title of the second volume, "The Dialectics of Modernity," suggests as much. Most European missionaries tried hard to function as agents of cultural change-of "civilization" in early nineteenth-century missionaries' own terms, implicitly casting the Tswana as "savage" and thereby laying out one of the key dialectical oppositions of colonial- ism, which would function as a justification for dispossession. Some Tswana interlocutors adapted some elements of "Christian behavior," the Comaroffs argue, but many others demonstrated resistance to the hegemony of British colonialism in part by resisting the colonization of their everyday lives. The nineteenth-century Protestant project to remake the world, of which the Nonconformist missionaries of southern Africa were important proponents, is thus linked by the Comaroffs forward to colonialism and to contemporary globalization, and backward in time to Part of this article was presented in a much earlier version at the Twentieth Anniversary Conference of the Journal of Southern African Studies, York, 1994; I would like to thank the participants as well as those who subsequently commented helpfully, including David Maxwell, Norman Etherington, Ed Wilmsen, and Paul Landau. For reading the current essay, my particular thanks to Catherine Desbarats, Eric Jabbari, James Ron, and Michael Wasser, as well as to Tim Rowse, Desley Deacon, Ann Curthoys, and John Docker for helpful suggestions. I am of course solely responsible for the content. The research for this essay was supported by the Social Sciences and Humanities Research Council of Canada. 1 Jean Comaroff and John L. Comaroff, Of Revelation and Revolution, Vol. 1: Christianity, Colonialism, and Consciousness in South Africa (Chicago, 1991), and Vol. 2: The Dialectics of Modernity on a South African Frontier (Chicago, 1997). 435 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne the emergence of capitalism. Missionaries were, in effect, agents of a first wave of globalization. The missionary movement was an early exemplar of a transnational global movement, while the intellectual claims of missionaries to universality paralleled the modernist claims of a globalizing colonialism. The struggles over the texture and composition of everyday life that took place on the frontiers of colonial society in nineteenth-century southern Africa therefore tell us something not only about the nature of colonialism but also about modernity and its considerable discontents, as well as about the resistance of the colonized to the European colonial project. In this sense, a quest for origins informs the narrative structure of both books.2 Indeed, one of the reasons that this seminal text engages us so closely is its concern with the narrative of dispossession and resistance, with a beginning and therefore, implicitly, some hope for an end-an only ambivalently postmodern narrative, in fact, despite some alarm in southern Africanist circles over Of Revelation and Revolution as a postmodern nail in the coffin of materialist history.3 This focus lends moral urgency to the Comaroffs' consideration of the distant initial encounters between white missionaries and the southern Tswana in the early nineteenth century. Volume 2, for example, opens with a striking vignette: Tswana soldiers refuse to defend the white regime in 1994, as Afrikaner patriots launch a last-ditch raid on Bophuthatswana. As homeland structures crumble around them as they write, the Comaroffs acknowledge that endings and beginnings are never entirely neat. "And yet in many respects, the narrative of Tswana colonization had completed itself, finally running its course from Revelation to Revolution."4 Doubtless the authors would now adopt a less utopian position, but their enthusiasm for revolution and for endings is important, and typical of South African historical writing from the decades before the end of apartheid.5 2 Catherine Desbarats, "Essais sur quelques elements de l'6criture de l'histoire am6rindienne," Revue d'histoire de l'Ameriquefranqaise 53, no. 4 (Spring 2000): 491-520, provides an interesting model, inspired among others by Paul Ricoeur, Hayden White, and Kerwin Lee Klein, for the reading of various historical approaches to the colonial encounter as forms of narrative romance, given the inescapable narrativity of the historical text. Susan Newton-King, also drawing on Ricoeur, similarly reflects on the inescapable imposition of an artificial order on colonial encounters by the historian of colonialism. Newton-King, "Introduction," Masters and Servants on the Cape Eastern Frontier, 1760- 1803 (Cambridge, 1999). See also Kerwin Lee Klein, Frontiers of Historical Imagination: Narrating the European Conquest of Native America, 1890-1990 (Berkeley, Calif., 1997); Hayden White, The Content of the Form: Narrative Discourse and Historical Representation (Baltimore, 1987); Paul Ricoeur, Temps et recit, 3 vols. (Paris, 1985-87). 3 Meghan Vaughan, "Colonial Discourse Theory and African History, or Has Postmodernism Passed Us By?" Social Dynamics 20, no. 2 (Summer 1994): 1-23; David Bunn, "The Insistence of Theory: Three Questions for Meghan Vaughan," Social Dynamics 20, no. 2: 24-34; Clifton Crais, "South Africa and the Pitfalls of Postmodern," South African Historical Journal, no. 31 (1994): 274-79; Leon de Kock, "For and Against the Comaroffs: Postmodernist Puffery and Competing Conceptions of the 'Archive,'" South African Historical Journal, no. 31: 280-89. These authors take a variety of positions on the issues of whether or not the Comaroffs are postmodern and whether or not the rise of postmodernism in post-apartheid South African academic historical scholarship has been a positive development in a field that was previously (and in many ways still is) passionately materialist in approach. 4 Comaroff and Comaroff, Of Revelation and Revolution, 2: xiii. 5 The original title of the series was reportedly From Revelation to Revolution, planned at a time before the release of Nelson Mandela. In a recent conversation with Homi Bhabha, however, John Comaroff is considerably less sanguine about the end of apartheid in South Africa and popular enthusiasm for Mandela outside South Africa, which he sees as a last gasp of modernist optimism in AMERICAN HISTORICAL REVIEW 436 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh In a similar vein, at the heart of Volume 1 is a crucial chapter, "Through the Looking Glass: Heroic Journeys, First Encounters." This chapter sets out to explore "the initial meeting of two worlds, one imperial and expansive, the other local and defensive."6 In marvelously evocative detail, the authors describe the initial entry of envoys of the London Missionary Society (LMS) in 1816 into the Tswana capital, Dithakong (seen by the missionaries themselves as a sacred journey into the land of Satan), a subsequent meeting, and the complex negotiations that took place throughout over the terms of the mission. A key metaphor is furnished by the mirror that the LMS envoy John Campbell presented as a gift to the Tswana chief, Mothibi, symbolizing the Western effort to reconfigure Tswana consciousness and the Tswana notion of the self. These initial encounters prefigured the colonial encounter to come: "the square enclosure and all that 'took place' at the center of the most public of Tswana spaces was ominous, foreshadowing a methodical reconstruction of their symbolic map."7 The Christian missionary project, this chapter further suggests, was from the start central to the creation of the dialectical oppositions of colonialism, ironic in view of its claim to erase difference. For the Comaroffs, the colonization of the Tswana thus began (although it certainly did not end) with the word, in the sense both of Bible and of cultural text, with the advent of white Protestant missionaries and their claims to possess the revealed divine word-albeit a word made flesh, clothed in material power. The roots of colonization were in a series of knowledge claims and a set of hegemonic cultural discourses, which would bolster the later seizure of land and of labor. Many scholars have explored the linkage between knowledge claims and colonial power, an issue that has long lain at the heart of postcolonial scholarship and that occupies an increasingly central place in the study of imperialism from a diversity of perspectives.8 Nonetheless, Of Revelation and Revolution furnishes a particularly influential and important statement of the position, in part because it provides a great deal of flesh on the bones of a theoretical model of cultural colonialism. The work moves from the field of discourse alone to examine in great detail concrete material struggles over the remaking of everyday life, including Tswana efforts to resist cultural colonialism. More controversially, perhaps, Of Revelation and Revolution also attempts to make explicit the links in southern Africa between a postcolonial setting. Homi Bhabha and John Comaroff, "Speaking of Postcoloniality, in the Continuous Present: A Conversation," in David Theo Goldberg and Ato Quayson, eds., Relocating Postcolonialism (Oxford, 2002). 6 Comaroff and Comaroff, Of Revelation and Revolution, 1: 171. 7 Comaroff and Comaroff, Of Revelation and Revolution, 2: 182. 8 Among many recent discussions of colonialism and European knowledge claims, see Ato Quayson and David Theo Goldberg, "Introduction: Scale and Sensibility," and Benita Parry, "Directions and Dead Ends in Postcolonial Studies," in Goldberg and Quayson, Relocating Postcolo- nialism, xi-xxii and 66-81; Michael Adas, "From Settler Colony to Global Hegemon: Integrating the Exceptionalist Narrative of the American Experience into World History," AHR 106 (December 2001): 1692-1720; various essays in Catherine Hall, ed., Cultures of Empire: Colonizers in Britain and the Empire in the Nineteenth and Twentieth Centuries (Manchester, 2000); Gyan Prakash, "Who's Afraid of Postcoloniality?" Social Text 49 (Winter 1996): 187-203; Prakash, "Subaltern Studies as Postcolonial Criticism," AHR 99 (December 1994): 1475-90. On the reconfiguration of African history, see Frederick Cooper, "Conflict and Connection: Rethinking Colonial African History," AHR 99: 1516-45. AMERICAN HISTORICAL REVIEW 437 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne political, economic, and cultural colonialism-fields the authors argue are in any case impossible to disaggregate.9 The programmatic claims that lend Of Revelation and Revolution its force also, however, cause some interesting tensions in the book. The need to make linkages and the Comaroffs' explicit commitment to the exploration of large-scale processes lead the authors to oversimplify in places. Not only that, but the imperatives of a dialectical method push the Comaroffs at times (despite their parallel stress on indeterminacy and their very explicit engagement with the costs and benefits of a dialectical analysis, especially in Volume 2) into tighter methodological corners than they might themselves like. The links between early nineteenth-century cultural colonialism and late nineteenth-century political colonialism are not as direct or as ontologically indissoluble as the Comaroffs assume they are, while the relationship of "modernity" to colonialism furnishes matter for debate, with considerable contemporary implications. The very boldness of the Comaroffs' arguments has indeed contributed to a mixed reception among scholars of southern African history and of religion in Africa, with some enthusiastically welcoming the methodological innovation of the Comaroffs and others casting doubt in a number of ways. In the second volume of the series, the Comaroffs seem to me to have backed down somewhat from some of their bolder claims, despite their spirited engagement with the critics. This in itself provides an interesting case study of the evolution of ideas during a turbulent decade in South African history. In what follows, I would like to engage with this important work in several ways. First, I want to lay out my understanding of the theoretical guidelines in the opening volume, with particular attention to the issue of hegemony and power. Second, I want to provide an alternate reading of the opening encounters between Tswana and missionary, focusing on other intermediaries and on the fact that, even before the advent of European missionaries, the region was already affected by colonialism. I shall use this example to ask whether a dialectic model does not in some ways oversimplify complicated situations and make it hard to account for fudging across the fault lines. I shall further ask whether the result is not a rather muted account of individual agency and an attenuated depiction of the multiple uses of mission Christianity, both as language and as practice. This is not, however, to deny the latent authoritarian potential of much missionary activity, particularly in a colonial context. Third, I also want to gesture, albeit sketchily, toward some issues associated with narrative and chronology, suggesting that the schematic narrative about "modernity," industrialization, and globalization that undergirds both volumes, though provocative and important, also offers a number of hostages to fortune. These include an undue stress on the capacity of missionaries to induct converts into the global economy by changing their consciousness; rather, I see converts struggling to adapt to an overpowering global economy, among other things by trying to use Christianity in a variety of ways, with greater or lesser degrees of success. Having said all that, does this fact-mongering matter?-What are the Comaroffs doing that might go beyond reading the content of particular 9 Colonialism was simultaneously a "process in political economy and culture," and these dimensions were "indissoluble aspects of the same reality, whose fragmentation into discrete spheres hides their ontological unity." Comarofff and Comaroff, Of Revelation and Revolution, 2: 19. AMERICAN HISTORICAL REVIEW 438 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh archives? Throughout, I want to take up some concerns of African historians and anthropologists with questions of narrative, voice, and agency in Of Revelation and Revolution. THE INITIAL CHAPTER OF THE FIRST VOLUME is a careful theoretical exposition. Although the authors rather cheerfully direct those with little stomach for theoretical discussions to skip theirs and, en bon bricoleur, to pick up the narrative at a later point, the opening discussion of anthropological concepts is in fact crucial for an understanding of what both this book and its later companion seek to accomplish. I would accordingly like to pause upon it. The stated goal of the work is to present an anthropology of the "colonial encounter," in this case between British Nonconformist missionaries and the southern Tswana, with the larger implication that the missionaries acted as the cultural arm of colonialism, while the dilemmas of the Tswana in their confrontations with colonialism mirrored, if they obviously did not precisely reproduce, the experience of other colonized African groups in South Africa. The Comaroffs state that they hope that their discussion of this particular mission will accomplish three other things: to anticipate later modes of consciousness and struggle in South Africa; to look at an example of historical processes that were happening across Africa and indeed much of the non-Western world; and to examine analytic issues to do with the "nature of power and resistance." With reference to this latter objective: How, precisely, were structures of inequality fashioned during the colonial encounter, often in the absence of more conventional, more coercive tools of domination? How was consciousness made and remade in this process? ... How were new hegemonies established and the "ground prepared," in [Antonio] Gramsci's phrase, for formal European political control? ... Even more fundamentally, how are we to understand the dialectics of culture and power, ideology and consciousness that shape such historical processes?'1 From the vantage point of 1991, the Comaroffs placed their project into a historiographical framework that has since changed considerably, in no small part due to their own work."1 At the time, the Comaroffs castigated anthropologists for 10 Comaroff and Comaroff, Of Revelation and Revolution, 1: 6. 11 Among many possibilities, some works of particular importance to southern Africa include Paul Stuart Landau, The Realm of the Word: Language, Gender and Christianity in a Southern African Kingdom (London, 1995); Henry Bredekamp and Robert Ross, eds., Missions and Christianity in South African History (Johannesburg, 1995); Pier M. Larson, "'Capacities and Modes of Thinking': Intellectual Engagements and Subaltern Hegemony in the Early History of Malagasy Christianity," AHR 102 (October 1997): 969-1002; Richard Elphick and Rodney Davenport, eds., Christianity in South Africa: A Political, Social, and Cultural History (Berkeley, Calif., 1997); and many other works discussed in David Chidester, Judy Tobler, and Darrel Wratten, Christianity in South Africa: An Annotated Bibliography (Westport, Conn., 1997). The sheer diversity of recent approaches to the history of mission Christianity, a growth field, is impossible to capture in a footnote but is suggested by works such as David Maxwell and Ingrid Lawrie, eds., Christianity and the African Imagination: Essays in Honour of Adrian Hastings (Leiden, 2001); Nicholas Thomas, "Colonial Conversions: Difference, Hierarchy and History in Early Twentieth-Century Evangelical Propaganda," in Hall, Cultures of Empire; Susan Thorne, Congregational Missions and the Making of an Imperial Culture in Nineteenth- Century England (Stanford, Calif., 1999); Peter van der Veer, ed., Conversion to Moderities: The Globalization of Christianity (London, 1996); Robert W. Hefner, ed., Conversion to Christianity: Historical and Anthropological Perspectives on a Great Transformation (Berkeley, 1993); Lamin Sanneh, AMERICAN HISTORICAL REVIEW 439 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne neglecting both the study of colonialism and, more broadly, history itself. Historians paid more attention to missions but in the 1960s and 1970s often focused on the theoretically crude question of "whose side were the missionaries really on?" By the 1980s, mission history had been more fruitfully incorporated into work on such long-term processes as colonial conquest, capitalist expansion, state formation, and proletarianization. The methodological innovation of the Comaroffs in the early 1990s was, however, to underscore how much this new approach was itself limited by its "preoccupation with political economy at the expense of culture, symbolism, and ideology."12 They echoed the 1986 claim of Terence Ranger that most of the historiography of early missions to that point had overestimated the political and economic factors in its expansion-in a manner, according to the Comaroffs, stemming ultimately from oppositions between mind and matter at the ontological roots of our social thought.13 In rejecting a narrowly political-economic approach, the authors believed they could better answer the questions of why it was that missionaries succeeded in effecting broad social, political, and economic changes without substantial material resources (a question that, of course, assumes that this was accomplished by missionaries). What was needed, the Comaroffs claimed, was a study of consciousness: of why people articulated belief in certain things, why they took others for granted, how colonialism and consciousness were inextricably intertwined. It is in this sense that missionaries were most clearly colonial agents: they sought to remake the lifeworld of the Tswana, indeed, to colonize their consciousness. They did not necessarily seek directly and simplistically to incorpo- rate the Tswana into an unequal colonial world: they had dreamed instead of a "global democracy of material well-being and moral merit," in the Comaroffs' phrase.14 Nonetheless, their actions contributed to building an empire of inequality. This claim rests on the additional argument that the missionaries were the products of post-Enlightenment modernity, creations and agents of rationalization in the Weberian sense. Similarly, Tswana interlocutors made a variety of unexpected uses of the evangelical message, and of evangelical attempts to remake their world, again with unpredictable results. In sum, the encounter between colonial evangelism and the southern Tswana can best be described as a "long conversation," a continuing process in the course of which "signifiers were set afloat, fought over, and recaptured on both sides of the colonial encounter."15 Over the course of this conversation, the Tswana came to conceive of themselves as constituting a separate, Translating the Message: The Missionary Impact on Culture (Maryknoll, N.Y., 1989); and V. Y. Mudimbe, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (Bloomington, Ind., 1988). The Currents in World Christianity Project, at the University of Cambridge, has also since 1996 lent considerable impetus to the scholarly study of missions. A longstanding African literature reconsiders missions and the truth claims of missionaries, often from a theological perspective: for example, J. N. K. Mugambi, From Liberation to Reconstruction: African Christian Theology after the Cold War (Nairobi, 1996). Many works by African scholars are less well distributed in the West than they might be, given material constraints. From a wide variety of directions, missionary activity has become a newly invigorated area of research since the 1990s, although some of the more difficult underlying issues are perhaps not adequately discussed in all the literature. 12 Comaroff and Comaroff, Of Revelation and Revolution, 1: 8. 13 Terence Ranger, "Religious Movements and Politics in Sub-Saharan Africa," African Studies Review 29 (1986): 1-69. 14 Comaroff and Comaroff, Of Revelation and Revolution, 1: 12. 15 Comaroff and Comaroff, Of Revelation and Revolution, 1: 17-18. AMERICAN HISTORICAL REVIEW 440 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh reified entity, with a set of "Tswana" customs, or setswana. At the same time, the "forms" of the "European worldview" became inscribed on the "African land- scape": "not only did colonialism produce reified cultural orders, it gave rise to a new hegemony amidst-and despite-cultural contestation."16 Throughout this discussion, the Comaroffs reject the poststructuralist claim that all meanings are equally tenuous and open to contestation, regretting the episte- mological hypochondria and consequent intellectual immobility to which postmod- ern critiques have given rise in academia-even as the authors uphold some of the central insights of such critiques, notably their insistence that the indeterminacies of meaning and action be addressed by scholars.17 What poststructuralists cannot address is the basic question of how some meanings get widely accepted over significant periods of time by those against whose interest it is to believe them. This is the problem of hegemony, raised by Gramsci (however sketchy his discussion in the Prison Notebooks) and developed by many social theorists.18 The Comaroffs offer a solution, though over-schematic in the literal sense of the word. They see human consciousness as existing on a spectrum from "hegemony" to "ideology." At the hegemony end of the spectrum, one finds the taken-for-granted inscribed in everyday life-those beliefs that are not questioned because they are not even noticed as beliefs. At the other end, one finds articulated ideology, which is available for debate and which often tries to bring into consciousness the hegemonic beliefs of earlier stages. Culture in general is the "space of signifying practice, the semantic ground on which human beings seek to construct and represent themselves and others-and hence, society and history."l9 Somewhat oddly, hegemonic concepts are described as "constructs and conventions that have come to be shared and naturalized through a political community," while ideology is "the expression and ultimately the possession of a particular social group, although it may be widely peddled beyond."20 This psychological structure seems artificial and unwieldy; it is unclear why the province of the hegemonic idea should be the political community (a tricky concept to define in any case), while ideology is described not only as the product of communities (rather than at least sometimes of individuals) but as the province of the social rather than, say, political or even self-consciously intellectual groupings. The definition of the political is murky here, as it is throughout the book, despite (even sometimes because of) the painstaking effort of the authors to demonstrate the deeply political nature of the everyday stuff of life; what is lacking here and elsewhere is a willingness to limit and define the nature of the political in such a manner as to make it meaningful to call something political in the first place. Be that as it may, this construction of group political psychology permits the Comaroffs to draw conclusions that are critically important for their overall project. Indeed, the reconstruction of struggles over the stuff of everyday life that takes pride of place in the second volume depends ultimately on this theoretical 16 Comaroff and Comaroff, Of Revelation and Revolution, 1: 18. 17 Comaroff and Comaroff, Of Revelation and Revolution, 1: 17. 18 Antonio Gramsci, Selections from the Prison Notebooks of Antonio Gramsci, Quentin Hoare and Geoffrey Nowell-Smith, trans. (New York, 1991). 19 Comaroff and Comaroff, Of Revelation and Revolution, 1: 21. 20 Comaroff and Comaroff, Of Revelation and Revolution, 1: 24, my emphases. AMERICAN HISTORICAL REVIEW 441 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume structure. Given the place of hegemony and ideology on an ever-changing spectrum, the two are constantly fluid; meanings are always being made and remade, as ideology challenges hegemony to reveal itself, and it is in the inchoate, fluid space between hegemony and ideology that human consciousness is at its most creative. Given that hegemony is constructed largely through the "assertion of control over various modes of symbolic production: over such things as educational and ritual processes, patterns of socialization, political and legal procedures, canons of style and self-representation, public communication, health and bodily discipline and so on," the realm of "symbolic production" is (presumably) political because it is a site for power struggles. This means both that the "symbolic production" is political and that resistance to modes of symbolic production that generate hegemony is political. Modes of resistance run across as wide a spectrum as modes of control, with at one end organized protest and other movements readily recognized as political by the West; at the other end are "gestures of tacit refusal and iconoclasms, gestures that sullenly and silently contest the forms of an existing hegemony."21 It is thus in this light that missions must be seen. They sought to extend hegemonic control over indigenous peoples by changing their worldviews to a point that new ways of behaving and seeing the world were completely internalized. Resistance to the specific forms of Christianity was also resistance to the message behind the signs. In the purest sense, resistance to Christian forms was resistance to the content of capitalism and to the global capitalist system; this is indeed a critical plank of Jean Comaroff's fascinating (if not uncontroversial) reading of African independent churches as quintessentially subversive because they appropriated and yet subverted Christian forms, in her important 1985 study Body of Power, Spirit of Resistance.22 Christian missions must also be re-read. Their gestures and ritual must be analyzed in order to see how missionaries were attempting to change far more than religious allegiance, acting as emissaries of modernity and economic transfor- mation. Finally, conversion was inextricably political, and as such a suitable site for political competition between colonizers and the colonized. The extremely rich remainder of this book and its successor volume work out the implications of these theoretical positions through a quite brilliant analysis of the nineteenth-century "colonial exchange" between the southern Tswana and the Nonconformist missions to them run first by the London Missionary Society (pioneers in the field) and then by their later-arriving brethren, the Wesleyan Methodist Missionary Society. An additional important project of the authors throughout this study is to demonstrate the importance of an imagined Africa to the British sense of themselves and more broadly to the construction of modernity. As the Comaroffs argue in Volume 2, as part of a series of seven propositions about colonialism, "colonialism was as much involved in making the metropole, and the identities and ideologies of colonizers, as it was in (re)making peripheries and colonial sub- 21 Comaroff and Comaroff, Of Revelation and Revolution, 1: 31. 22 Jean Comaroff, Body of Power, Spirit of Resistance: The Culture and History of a South African People (Chicago, 1985). Contrast J. M. Schoffeleers, "Ritual Healing and Political Acquiescence: The Case of the Zionist Churches in Southern Africa," Africa 61, no. 1 (1991): 1-25. Schoffeleers sees Zionist healing churches as not necessarily subversive of the established order and sometimes supportive of it. AMERICAN HISTORICAL REVIEW 442 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh jects."23 In particular, in developing the theme of Africa as a "negative trope in the language of modernity" in Volume 1, the Comaroffs were among the most influential of scholars to introduce into the history of missionary activity in South Africa the postcolonialist concern with the construction of the colonial or minority "other" as a means for self-construction on the part of the person doing the defining.24 Despite their influence on many literary scholars, in Volume 2 the Comaroffs ironically confess themselves "uneasy with most literary critical ap- proaches to colonialism," eschew a vulgar Hegelian approach, and stress that they prefer to focus on "selves" and "others" in the plural; we shall return to this issue. A final critical point is that the authors see the interaction between missionary and Tswana as a form of dialectic between two key groups of interlocutors, dependent on the notion of difference. In the second volume, the Comaroffs acknowledge with more force than in Volume 1 the existence of overlap on the ground, and they reemphasize that the idea of difference was created by the dialectical process, despite some merging of lifeways on the ground and the mutual influence of Tswana and British. Note their comment that "neither 'the colonizer' nor 'the colonized' represented an undifferentiated sociological or political reality, save in exceptional circumstances."25 Since the end product of the colonial encounter was so clearly the production of difference and a series of deeply embedded dialectical oppositions, the Comaroffs nonetheless argue that this is the most productive optic through which to view the early nineteenth-century encounter between European mission- aries and Africans. This model is furthermore essential to their theoretical account of the formation of hegemony. ONE OF THE THINGS I HAVE FOUND MOST PERPLEXING about the work of the Comaroffs is, nevertheless, the question of the extent to which it is appropriate to describe the Tswana encounter with Christianity as a form of dialectic. This question implies the ancillary question of who the agents of the dialectic were at given moments. On the face of it, these are tendentious concerns, since colonialism was so clearly in many ways a dialectic between colonized and colonizer, just as colonialism clearly generated reified views of colonizer and colonized alike. Missionaries themselves usually understood their activities in dialectical terms. Yet I think one can ask whether a dialectical approach to the history of Christianity in colonial contexts 23 Comaroff and Comaroff, Of Revelation and Revolution, 2: 22. 24 Comaroff and Comaroff, Of Revelation and Revolution, 1: 86. Those influenced by the Comaroffs in this respect include David Chidester, Savage Systems: Colonialism and Comparative Religion in Southern Africa (Charlottesville, Va., 1996); Leon de Kock, Civilising Barbarians: Missionary Narrative and African Textual Response in Nineteenth-Century South Africa (Johannesburg, 1996); Doug Stuart, "'Of Savages and Heroes': Discourses of Race, Nation and Gender in the Evangelical Missions to Southern Africa in the Early Nineteenth Century" (PhD dissertation, Institute of Commonwealth Studies, University of London, 1994). This approach of course represents the concerns of many scholars of the British Empire and the related construction of British identity. Edward W. Said, Orientalism (New York, 1978; 2d edn., 1996); Henry L. Gates, ed., Race, Writing and Difference (Chicago, 1986); Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturation (London, 1992); Linda Colley, Britons: Forging the Nation (New Haven, Conn., 1992); Ann Stoler and Frederick Cooper, eds., Tensions of Empire: Colonial Cultures in a Bourgeois World (Berkeley, Calif., 1997), including Stoler and Cooper, "Rethinking a Research Agenda." 25 Comaroff and Comaroff, Of Revelation and Revolution, 2: 24. AMERICAN HISTORICAL REVIEW 443 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne does not fail to capture some aspects of social and political reality. This is above all because of the rapidity with which Christianity was out of the hands of the missionaries and settlers who brought it, the corresponding importance of non- Europeans in the spread of Christianity, the multiplicity of uses to which diverse interest groups of all ethnicities put Christianity as both a language and a practice, and the political and cultural complications of regions with multiple power players. These issues are brought out by a re-reading of the opening encounters between missionaries and Tswana that occupy so key a role in the first volume of Of Revelation and Revolution. I should add that I made similar comments about the opening phases of the mission in an unpublished conference paper after the publication of Volume 1. The Comaroffs respond generously to this paper in Volume 2, as they do to a number of other critics, using the occasion to clarify and amplify their understanding of a dialectical approach. I do not want to beat a dead horse. Nonetheless, I think there are some useful differences of interpretation at stake, and so will abuse the Comaroffs' patience by briefly recapitulating a potential alternate reading of these opening gambits, before returning to the wider issue of different approaches to mission history.26 Let me first make a comment about regional issues. The lands of the southern Tswana were disrupted by colonialism, drought, hunger, and regional conflict well before the formal advent of missions. Furthermore, as Johannes du Bruyn has underscored, the lands inhabited by the southern Tswana were so profoundly affected by the Cape Colony to the south that it is problematic to frame a discussion of cultural colonialism primarily in terms of Europe and the Transvaal. In particular, the colonial firearms frontier moved with great speed, was highly destructive, and was arguably more important earlier than the Comaroffs suggest. Many different armed bands, some of them ethnically mixed, decimated peaceful groups in conflict situations exacerbated by hunger.27 Arguments about the regional context for evangelical missions to the Tswana are also implicit in a much wider body of literature about the so-called mfecane (or difaqane)-terms that have been much disputed by historians. Traditionally, the mfecane was a term given to the widespread wars, famines, and refugee movements that shook (and temporarily depopulated) much of the interior of southern Africa in the early nineteenth century, the impact of which on the Tswana the Comaroffs date from 1822. There is no space here to explore that debate, although it will be helpful to know that a 26 My re-reading of the opening encounter is based on my own work on LMS archives, which I consulted primarily with the aim of writing about contestation over the uses of Christianity within the Cape Colony and with a focus on Khoesan not Tswana uses of Christianity. It seems to me fruitful, however, to unite diverse perspectives on a very complex subject. Elizabeth Elbourne, Blood Ground: Colonialism, Missions and the Contest for Christianity in the Cape Colony and Britain, 1799-1853 (Montreal, 2002). There were four LMS delegations to the Tswana to establish a mission, not two as the Comaroffs have it. 27 Johannes du Bruyn, "Of Muffled Tswana and Overwhelming Missionaries: The Comaroffs and the Colonial Encounter," South African Historical Journal, no. 31 (1994): 294-309; Comaroff and Comaroff, Of Revelation and Revolution, 1: 275-76. On Tswana views of the firearms frontier, see Robert Moffat to Richard Miles, Lattakoo [Kuruman], December 5, 1827, in Isaac Schapera, ed., Apprenticeship at Kuruman: Being the Journals and Letters of Robert and Mary Moffat, 1820-1828 (London, 1951), 274. Other letters in this collection describe frequent deadly raids throughout the 1820s, in which a wide variety of often ethnically mixed groups preyed on one another. On Cape influence, see also Johannes du Bruyn, "James Read en die Thlaping, 1816-1820," Historia 35 (1990). AMERICAN HISTORICAL REVIEW 444 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh critical issue is whether or not covert slave trading from the Cape Colony and Portuguese territories was at the root of disruptions that have more traditionally been ascribed to the many conquests of the Zulu kingdom in the region of what is now Natal. The point I want to emphasize here is not only the great disruption in the region but also the plausibility of historian Neil Parsons's argument that Tswana territory had already been subject since the seventeenth century to political unrest and the large-scale movement of populations. Parsons in fact suggests that the roots of disruption and state formation in the area may well lie in destabilization that considerably antedated the 1820s and may in turn be linked in at least some way to eighteenth-century slave trading to the north and the rise of the predatory Cape Colony to the south.28 Scholars also tend to see later Afrikaner settler colonialism in the region as part of the same broad processes. All this calls into question the determinative impact of mission Christianity in an already destabilized region. Maybe political colonialism did precede cultural colonialism after all? How might we need to reconceptualize the Christian/Tswana encounter if we think of it as taking place in some sense in a frontier zone, or even a borderland, with multiple players, already characterized by cultural admixture, politically influenced uses of Christianity, and political turbulence? The Comaroffs are of course sensitive to these hugely important issues. I think nonetheless that they could emphasize regional complexity more and the power of missionary Christianity somewhat less in their discussion of the roots of material change (at both ends of the nineteenth century), as well as pay more attention to the implications for their overall theoretical argument of the fact that Africans tried to experiment in response to very difficult local conditions. It is also important that the missionaries entered as potential power brokers in a turbulent environment but were initially weak, able to manipulate power if and only if they could make the right alliances. With these types of broad issues in mind, the opening encounters between missionaries and Tswana, so well described by the Comaroffs, might be re-read as conversations between a number of actors. Four LMS delegations traveled between 1813 and 1817 to the southern Tswana settlement known to the missionaries as Lattakoo (later Dithakong) to try to persuade the Tswana to accept missionaries. It is perhaps symbolically appropriate that none of these delegations was exclusively white. In addition to the delegations' African members, even the missionaries themselves included a black West Indian man and a Welsh speaker. Neither, come to that, was the Tswana polity entirely "Tswana." The Thlaping polity was relatively multi-ethnic; the chief Mothibi, for example, was half !Kora (a Khoekhoe-speaking group) and (like others of the chiefly lineage) married a !Kora woman. More significantly, the Europeans were not the only, or even the most important, players promoting an evangelical mission. Key from a Tswana perspective were regional actors, the Griqua (as they 28 Julian Cobbing, "The Mfecane as Alibi: Thoughts on Dithakong and Mbolompo," Journal of African History 29, no. 3 (1988): 487-519; Caroline Hamilton, ed., Mfecane Aftermath (Johannesburg, 1996), including Neil Parsons, "Prelude to Difaqane in the Interior of Southern Africa c. 1600-1822," 323-49; Neil Parsons, "Kicking the Hornets' Nest: A Third View of the Cobbing Controversy on the Mfecane/Difaqane," address to the University of Botswana History Society, Gabarone, Botswana, March 16, 1999 (available online through the University of Botswana History Department web page, at http://ubh.tripod.com/ub/np.htm). AMERICAN HISTORICAL REVIEW 445 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume eventually came to be known), some of whom acted as patrons of the early LMS mission to the Tswana. The Griqua were clusters of settlers in the region of Khoekhoe descent, some of whom had white fathers and Khoesan mothers, and many of whom had migrated from the Cape Colony, epitomizing the remaking of identity in the wake of colonialism. Groups spearheaded by Griqua had established regional hegemony through their access to arms and horses. They provided important trade links with the Cape Colony and were sources of trade goods for the Tswana. The Griqua were already using Christianity in a variety of complicated ways, as a token of equality with white settlers, as justification for what Robert Ross has termed "sub-imperialism" with regard to the unconverted Tswana, and indeed as a basis for their reconstituted polities. Alliances with missionaries gave these emergent polities potential access to diplomacy and markets, including the arms trade, in addition to spiritual concerns. Indeed, on the way to Mothibi's settlement, British LMS inspector Campbell had helped compose a formal written constitution for a Griqua group, reflecting the symbolic uses of the language of law. The language of Christianity was already on the loose in the interior, in other words, and subject to interpretation in Griqualand as much as in the seminaries of Europe.29 The (Khoekhoe) !Kora had also been exposed to Christianity and were also competing by the 1820s to obtain guns and horses from the Cape Colony. The decision of Mothibi and his counselors about whether to accept an LMS mission was thus complicated by the fact that the LMS came under the protection of the powerful Griqua Kok clan. During a second LMS delegation to the Tswana (overlooked by the Comaroffs), for example, Adam Kok presented newly arrived missionaries to Mothibi and acted as their translator. Mothibi was anxious not to offend the powerful Kok family, but worried because his own people had since turned against the mission. In fact, he eventually sent these missionaries away altogether. When two missionaries told Mothibi that one of them "wrought in wood, and one that was to come wrought in Iron, that we would do all the work for him in that way that he wanted," Mothibi was pleased and told Kok "he could not think of rejecting those that came with or through the medium of him." When the missionaries pursued the issue of teaching, however, Mothibi worriedly told Kok that "he would not be instructed, and if A. Kok should endeavour to press it sharply upon him, and his refusal cause a variance between them, he said that he would rather take the flight from Lattakoo, with people." Kok had to reassure Mothibi that the Griqua leader would not force the Tswana chief to relocate if the Thlaping 29 This discussion both here and below draws on Robert Ross, Adam Kok's Griquas: A Study in the Development of Stratification in South Africa (Cambridge, 1976); Elizabeth Elbourne and Robert Ross, "Combating Spiritual and Social Bondage: Early Missions in the Cape Colony," in Elphick and Davenport, Christianity in South Africa; Alan Barnard, Hunters and Herders of Southern Africa: A Comparative Ethnography of the Khoisan Peoples (Cambridge, 1992), 156-75, 193-94; Martin Legassick, "The Northern Frontier to c. 1840: The Rise and Decline of the Griqua People," in Richard Elphick and Hermann Giliomee, eds., The Shaping of South African Society, 1652-1840 (Middletown, Conn., 1988), 358-420; Nigel Penn, "The Orange River Frontier Zone, c. 1700-1805," in Andrew B. Smith, ed., Einiqualand: Studies of the Orange River Frontier (Cape Town, 1995); Karel Schoeman, ed., Griqua Records: The Philippolis Captaincy, 1825-1861 (Cape Town, 1996). Mary and Robert Moffat's letters and journals make the station's vulnerability and its reliance on Griqua protection abundantly clear. See Schapera, ed., Apprenticeship at Kuruman. AMERICAN HISTORICAL REVIEW 446 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh refused missionaries.30 Once the Kuruman mission had been established, it depended for its survival on Griqua military protection for many years. If missionaries were initially dependent on Griqua intermediaries, they were also materially dependent for travel and translation on Khoesan hired in the colony. The Khoekhoe and San had long borne the brunt of brutal colonial subjugation and were in many cases more receptive to conversion than groups beyond the Cape Colony. The Comaroffs indeed have a wonderful discussion of the occlusion of such intermediary figures from missionary accounts of putatively solitary heroic jour- neys.31 I would go further than the Comaroffs, however, and suggest that at least some of these companions saw themselves as fellow missionaries. On the first delegation, Campbell was accompanied by a number of Khoesan Christians from the Cape. Their prayers and preaching had made a pilgrimage route of their journey through a country of which they saw themselves as taking spiritual possession. They were active in trying to persuade Tswana individuals to accept missionaries.32 In 1814, a synod of the southern African LMS missionaries had "set aside" in a religious ceremony several men of Khoesan descent to act as LMS agents in the interior, several of whom, including Griqua leader Andries Waterboer, subse- quently played important roles in the politics of Transorangia. Cupido Kakkerlak, a product of Eastern Cape mission schools whose letters reveal a passionate spirituality, also itinerated in the region, attempting, albeit with little success, to evangelize among the !Kora. These men were employed by the LMS. As the Comaroffs point out, the society would devote much energy to reining in and controlling "native agents" after the earliest years of the mission. Nonetheless, evidence from the Cape suggests that there was also considerable evangelical activity by converts who were not formally paid by missionary societies, including elephant hunters such as Hendrik Boesak or long-range wagon drivers. In addition, as mission stations became more like churches and congregations fought for independence from missionary control around the mid-century mark, congregations had more authority, not less. My point is that evidence from elsewhere in southern Africa suggests that Christianity was spread by people with long-range contacts other than missionaries, presumably not necessarily in orthodox form. The central- ity of Khoesan people (and later other Africans) to European-led missions to the Tswana suggests a wider oral evangelical culture that the written records would not completely reflect.33 Be that as it may, the importance of Khoesan agents to the Tswana mission is most clearly exemplified by the fourth delegation to Lattakoo, led by a former 30 Robert Hamilton to LMS Directors, Griquatown, April 28, 1816, London Missionary Society Papers, South Africa Correspondence-Incoming, 6/3/C, Council for World Mission Archives, School of Oriental and African Studies, University of London (hereafter, LMS-SA). See also LMS-SA, 6/3/C: J. Evans, R. Hamilton, and W. Corner to LMS Directors, Griquatown, May 27, 1816; LMS-SA, 6/3/C: R. Hamilton to LMS Directors, Griquatown, November 13, 1816. 31 Comaroff and Comaroff, Of Revelation and Revolution, 2: 78. 32 John Campbell, Travels in South Africa (London, 1815). The full extent of Khoesan missionary activity emerges most clearly from Campbell's unpublished journals, held at the National Library of South Africa, Cape Town. 33 LMS-SA, 5/2/F: "Minutes of the First Conference held by the African Missionaries at Graaff Reinet in August 1814"; V. C. Malherbe, "The Life and Times of Cupido Kakkerlak," Journal ofAfrican History 20 (1979): 365-79; Comaroff and Comaroff, Of Revelation and Revolution, 2: 81, on Robert Moffat's campaign against Kakkerlak. AMERICAN HISTORICAL REVIEW 447 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne carpenter from Essex, James Read, after Mothibi had finally capitulated. Read brought with him an unusually large group of people of varied ethnic origins, mostly Khoesan, including, more problematically, his own Khoekhoe wife, Elizabeth Valentyn, and his pregnant former mistress, a San woman, Sabina Pretorius, whom he claimed to have met by accident on the road. At least ten Khoesan men and six Khoesan women accompanied Read, all of whom were church members and some of whom were "zealous persons."34 It is indeed possible that the Khoesan of the Cape Colony saw this as a Khoesan mission to the Tswana, brokered by their kin among the Griqua. In any case, once Robert Moffat took over the Lattakoo station in 1821 from Read (disgraced for his adultery), he would fight successfully to diminish the influence of the Khoesan group from the Cape Colony, whom he then firmly wrote out of the history of the station. He dismissed several for immorality, despite the resistance, in which women played prominent roles, of members of the group. Moffat also found himself opposed by Griqua factions, many of whom resented his power-mongering presence.35 Before the late 1810s, the earliest LMS agents in southern Africa were not particularly good or even very enthusiastic apostles of capitalist cultural practices, mostly because they were so poor themselves and so looked-down-upon by many respectable members of colonial society. More than a few also tended to believe in dreams, to hear the personal voice of God, or to look for the imminent end of the world. Those missionaries who were closest in time to the Enlightenment, in sum, acted least like the bourgeois agents of respectability described by the Comaroffs as quintessential exemplars of the rationalizing project of modernity. The colonial unrespectability of early missionaries was compounded by the fact that perhaps a third of them married African women before 1817, while several were involved in sexual scandals. Others took high-profile political positions that were unpopular among settlers. The Comaroffs pick up the story as Moffat, in common with many of his fellows, was urgently trying to reclaim the moral high ground and to reinvent the mission as visibly respectable and as focused on "civilization." A lot of this is more about the internal history of the LMS than about African Christianity; we certainly in general need more of the latter and perhaps less of the former. Nonetheless, it argues for the importance of local detail, and for the centrality of fractures within as well as between groups. It also points forward to ways in which converts would later need to perform "civilization" and "respectability" in order to maneuver on the colonial stage, not solely because their consciousnesses had been colonized. From the start, tensions among evangelicals themselves were fueled by anxiety over the rapid removal of Christianity from the control of white missionaries. This tension was arguably innate to a type of evangelical Christianity based on textual interpretation and the notion of divine inspiration, as well as being the product of Tswana reconstruction of Christian forms. Certainly, missionaries soon lost control even of "orthodox" Christianity. Among the northern Tswana, Paul Landau has brilliantly documented the use of Christianity by junior royals to challenge existing authority in the late nineteenth and early twentieth centuries, in ways that escaped 34 LMS-SA, 6/4/A: James Read to Joseph Hardcastle, Bethelsdorp, August 7, 1816. 35 See Schapera, ed., Apprenticeship at Kuruman. AMERICAN HISTORICAL REVIEW 448 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh a series of rather peripheral white missionaries. Among the southern Tswana, Thlaping elites also exploited divisions among missionaries to their own political ends. In 1842, for example, Tswana elite men successfully appealed to LMS superintendent John Philip to fire missionary Holloway Helmore for excessive interference in congregational affairs, including deposing Mothibi's son as a deacon.36 Missionaries to the Tswana experienced other humiliations. The coherent Tswana group targeted by the mission decamped, to be replaced by a more motley group of refugees. The mission was battered by raids from various groups, could not protect its members, and was not successful at all until it started picking up displaced persons in the 1830s. A NUMBER OF QUESTIONS arise from this type of re-reading. At a macro level, the region was already turbulent and populations were mobile, so Christianity scarcely arrived as the harbinger of globalization in anything other than an ideological sense. This raises in turn the thorny and ultimately unanswerable question of whether Christianity would have had the capacity to colonize minds without the prior disruption of material conditions. We are back at the difficult issue of how determinative "culture" is by itself. Perhaps in the end, this rejigging of chronology strengthens the Comaroffs' fundamental argument about the inextricability of "culture" and material struggle. It does nonetheless pose all the more sharply the question of how Christianity-and religious innovation, more broadly defined- functioned in a frontier zone in a manner that was independent of the machinations of white missionaries.37 Also at the "macro" level, the Tswana were not entirely "local," nor were they unused to cultural difference. In a multi-lingual, multi-religious environment, were missionaries really needed to contextualize "Tswana custom"? Missionary papers record Mothibi making distinctions between !Kora, Tswana, and colonial Khoekhoe customs, for example. I would not want to deny the importance of local identity, or to exaggerate the degree of long-range contacts of the southern Tswana, in contrast to the remarkable global reach and global identity claims of the early missionary movement. There are issues of tremendous importance raised by that contrast. But it also seems important that there were other regional interlocutors who were of greater material importance initially to the Tswana than the Europeans, and with whom they already had the kind of cultural interchanges that might have permitted the type of self-consciousness about "Tswana" identity that the Comaroffs see as the fruit of the "long conversation." This is also a way of asking about what the southern African interior looked like before formal European colonialism and whether the communities of the region were really as settled as they appeared. There are echoes here of an older debate about whether the encounter with the "macrocosmic" claims of the "world religions" Christianity and Islam shattered the 36 Landau, Realm of the Word; Elbourne, Blood Ground. On Helmore's dismissal, see LMS-SA, 19/2/A: James Read to LMS Directors, Philipton, June 3, 1843. The LMS Directors overturned the dismissal and censured Philip. 37 An interesting point of contrast is provided by Janet Hodgson, "A Battle for Sacred Power: Christian Beginnings among the Xhosa," in Elphick and Davenport, Christianity in South Africa. AMERICAN HISTORICAL REVIEW 449 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne "microcosm" of African localist religions, at a time when colonialism was shattering the microcosm of daily life. As Terence Ranger has argued, whatever the intellectual issues at stake, African societies, at least in the southern African interior, have to be recognized as also "macrocosmic" in the sense that they had long-range contacts, exchanged ideas over large swathes of territory (as the rapid spread of prophetic movements suggests), and rubbed up against a wide variety of different groups.38 The relative mobility of different communities was also a factor in breaking down localism. This type of approach, to my mind, decenters the European missionary-at least until the missionary came backed up by a colonial economy and a colonial army. The power exerted by the conditions of the "frontier zone" of the region is represented by the fact that even missionaries were compelled by material circumstances to take on features of African polities. The Comaroffs highlight the vision of Kuruman mission head and former gardener Robert Moffat, and his wife Mary, like that of many early nineteenth-century Nonconformist missionaries, as one of an unrealistic rural idyll, in which they sought to remake Africa in the image of a vanishing and imagined rural utopian Britain. One could, however, go further in considering the contradictions of Kuruman. Robert Moffat acted in many ways like an African leader as well as like a nostalgic Scot, and he needed to do so because of the material conditions of the frontier. In the 1820s, he proved unable to retain the allegiance of existing chiefs, for whom he was too clearly a competitor. As the refugee crisis accelerated, however, Moffat was able to gather together dispossessed people. The price of their admission was allegiance to the religion of the leader, since religion was used to rebuild communities. The currency of power was people. In similar ways, the control of women and their reproduction was important to the maintenance of the power of the patriarch, whether African chief or mission station head-Moffat even went so far, for example, as to attempt to discipline publicly Ann Hamilton, the wife of his colleague Robert Hamilton, for refusing to sleep with her husband.39 Moffat was more a part of the African frontier world than he might have liked to admit. A further critical point raised by this case study is that Africans transmitted Christianity more effectively than missionaries did. The centrality of Africans to the spread of Christianity means that much of the early history of the mission is unrecoverable. It is often unclear what kinds of Christianity were spread orally, for example. In other parts of southern Africa, prophetic figures emerged from time to time to use aspects of the Christian message in a context that suggests how quickly its language became unhinged from missionary guardianship. For example, Xhosa prophet and war hero Makanda Nxele (Makana), who led a Xhosa attack on the colony in 1819, had an earlier flirtation with the LMS; he was refused the right to work as a native agent when he insisted that there was a god for the white man and a god for the black man, and that he himself was related to Jesus Christ. The examples could be multiplied, as the Comaroffs would certainly agree. The lines 38 Terence Ranger, "The Local and the Global in Southern African Religious History," in Hefner, Conversion to Christianity, 65-98. 39 Karel Schoeman, A Thorn Bush That Grows in the Path: The Missionary Career of Ann Hamilton, 1815-1823 (Cape Town, 1995); LMS-SA, 8/3/B: Robert Moffat to LMS, Lattakoo, July 12, 1821. AMERICAN HISTORICAL REVIEW 450 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh between orthodoxy as the missionaries perceived it and African prophetic innova- tion were fluid and could be crossed in both directions, explaining the anxiety of white missionaries to bring Christianity back under control. In contrast to the Comaroffs, who emphasize the orthodoxy of the Nonconformists (whom they see in rather stereotypical, indeed Victorianist, terms), I would contend that this anxiety was familiar from debates within the European churches as well; after all, Methodism had once been perceived from within the citadels of Anglican orthodoxy in ways similar to Nonconformist views of African ecstatic innovation.40 If in the early days of missionary activity, Christianity was never fully in the control of the white missionaries who had brought it and only became popular once it was spread mostly by Africans and then transformed in the process, what does this imply about how we might conceptualize the study of colonial missions? I have suggested in the past that the messy scenario I outline above, with its complications and its fudging across the fault lines, calls into question the utility at the micro level of a strict dialectical approach to the history of colonial Christianity. The ghost of French structuralist understandings of G. W. Hegel's master-slave dialectic seems to me to hover over and to constrain the first volume. In response, however, the Comaroffs argue in Volume 2 that I have too conventional an understanding of their view of dialectical processes. A dialectic is not a "formal, abstract, or strictly teleological movement through time and space," in a Hegelian sense. Rather, it is a "process of reciprocal determination; a process of material, social and cultural articulation-involving sentient human beings rather than abstract forces or structures."41 Colonialism is dialectical because it creates binary understandings of difference and depends on the idea of opposites; it is also presumably dialectical because colonial interaction shapes both the colonized and the colonizer in new ways. Returning to the issue at the end of Volume 2, the Comaroffs reiterate (although this seems to me a somewhat different take) that by "dialectics" they mean "the mutually transforming play of social forces whose outcome is neither linear nor simply overdetermined." Defined thus, they add, "it is hard to imagine how colonial history could be regarded as anything else."42 In a weak sense, this is undeniable. Furthermore, on this model, it may not matter that the early encounter between missionaries and Tswana was so much messier than a "dialectical" account would suggest. The Comaroffs' point is precisely that out of difference and mess colonialism created binary opposites. At the same time, the exact nature of this process is often hard to capture. It is interesting to hear John Comaroff raise, in a recently published transcribed conversation with Homi Bhabha, what he terms the question of theory related to "the old Manichean opposition between colonizer and colonized, those 'iteratively marked,' positionally conflated points of reference around which the human geography of empire is so widely imagined. How, other than purely by descriptive insistence, does one displace the crushing logic of binarism in terms of which 40 Among many possibilities, see Deborah Valenze, Prophetic Sons and Daughters: Female Preaching and Popular Religion in Industrial England (Princeton, N.J., 1985). 41 Comaroff and Comaroff, Of Revelation and Revolution, 2: 29. 42 Comaroff and Comaroff, Of Revelation and Revolution, 2: 410. AMERICAN HISTORICAL REVIEW 451 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne colonial worlds are apprehended and narrated?"43 I think this is a genuine point of tension for the Comaroffs, and quite rightly for many others. Perhaps my own discomfort arises from the difficulty of defining who the agents of dialectic are. In the end, the Comaroffs are interested in doing a historical anthropology of colonialism, more than of religion in colonial contexts. In this optic, the fault line of interest is that between colonized and colonizer. Religious belief did not, however, adhere to that fault line, even though both colonized and colonizers mobilized religion to the ends of power struggle. Nor of course was Christianity itself static. At the same time, the very notion of ethnic difference was still in the process of being worked out more broadly well past the early era of industrialization; therefore it was incorporated differently into the views of colonial evangelists at different times. From the point of view of the Comaroffs' overall narrative structure, this leads us away from the Enlightenment and onto the terrain of more immediately nineteenth-century colonial concerns. On this model, colonial conquest and the need to maintain and justify white rule shaped the mid- nineteenth-century culture of white Christianity. The end was not contained in the beginning but formed by colonial processes. Be that as it may, it is instructive that the Khoesan themselves were not able indefinitely to maintain the interstitial status to which Christianity gave them some access. By the early 1850s, many living in the Cape Colony were forced to choose between the colonial binaries of "black" and "white," in the 1850-1853 frontier war in which many people of Khoesan descent rebelled to fight against the "white" colony, as "race" became the determinant of colonial identity.44 The example also underscores the importance of "black" and "white" as colonial binaries arguably of more importance than "English" and "Tswana." All this should not, however, lead us to read the late eighteenth and early nineteenth centuries in terms of the mid-nineteenth. There is a basic problem here that dogs the Comaroffs throughout the books. Christianity is both text and practice, and therefore difficult to pin down. Not only that, it also permits and contains a wide variety both of practices and of different interpretations of its central themes. As text, Christianity became a free-floating signifier. As a practice, it was fought over bitterly by those who wanted to benefit from it. It is therefore difficult to identify Christianity clearly with one side of a dialectical or even dialogic model. This is all the more problematic because it is hard to define Christianity clearly, other than by appeals to authority. There was considerable scope for Africans to reinvent Christianity even from the beginning of the mission described by the Comaroffs. In some ways, this is precisely the Comaroffs' point: the signs of Christianity were fought over by competing ethnic groups. The Comaroffs nonetheless cannot bring themselves to see acceptance of Christianity in its unadulterated mission form as anything other than a defeat for 43 Bhabha and Comaroff, "Speaking of Postcoloniality," 22. 44 Elbourne, Blood Ground, 345-76; Robert Ross, "The Kat River Rebellion and Khoikhoi Nationalism: The Fate of an Ethnic Identification," Kronos: Journal of Cape History/Tydskrif vir Kaaplandse Geskiedenis 24 (November 1997): 91-105. On the emergence of racial stratification more generally, see Clifton C. Crais, White Supremacy and Black Resistance in Pre-industrial South Africa: The Making of the Colonial Order in the Eastern Cape, 1770-1865 (Cambridge, 1992); Timothy Keegan, Colonial South Africa and the Origins of the Racial Order (Charlottesville, Va., 1996). AMERICAN HISTORICAL REVIEW 452 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh African converts, who were thereby surrendering positions in the struggles over the colonization of consciousness. This position ultimately obscures complexity. EVENTUALLY, ONE MUST CONFRONT the type of question raised by Leon de Kock, about disciplinary conventions and the fetishization of the archive.45 De Kock argues that historians have spent too much time in their reaction to this wonderful book looking for factual flaws. To put the question in its boldest form, are the details really that essential to the overall project? Perhaps less tendentiously, what are the Comaroffs doing that goes beyond the reading of the words of colonists? The Comaroffs are important precisely because they move beyond words to decipher the gestures of people in the past. They put an anthropologist's emphasis on ritual and performance. They add thereby a crucial dimension to our reading of culture-bound historical archives. The Comaroffs' understanding of performance goes well beyond the staged performances of religious rites (although they acknowledge at the same time that people used the framework of religious ritual as a springboard for their own acting out of emotions and ideas). The missionaries are described as performing civilization, in the hope of educating the Tswana to adopt Western cultural practices through the power of display. In response, the Tswana performed noncompliance or acted out cultural bricolage. The tangible display of the body interests the Comaroffs, just as the material suffering of the colonized body that we readers know is to come provides a moral template for our reading of the early nineteenth century. The authors are particularly interested in space and the disposition of the body in space: their analyses frequently return, like the apartheid state itself, to issues of the control of the movement of African bodies.46 The Comaroffs are in some ways mistrustful of the self-interested and one-sided colonial text and find more solidity in the unspoken exchanges of bodily perfor- mance. It is this approach that both furnishes the greatest richness of the books and yet at the same time has excited unease in some interlocutors. If the evidence that remains of Tswana actions is mostly accounts of their physical activity, does that not place the reporter (the anthropologist, the historian, or even the reader) in the privileged position of interpreting Tswana actions, leaving the Tswana themselves rarely free to speak directly in their own voice? Is this even an accurate assessment of the nature of the historical record, or are there more extensive Tswana records? J. D. Y. Peel and Terence Ranger have both queried the absence of Tswana 45 De Kock, "For and Against the Comaroffs." 46 For example, Volume 2 tellingly argues that integral to the late nineteenth-century struggle over African labor was a further struggle over the "distribution of people in space and, concomitantly, their passage across the social landscape." This is a typical discussion of space that appropriately reflects the struggle of the apartheid state to control the physical body, just as slavery had earlier lent mastery of the body to the slaveowner. Comaroff and Comaroff, Of Revelation and Revolution, 2: 203. Rikk van Dijk and Peter Pels, "Contested Authorities and the Politics of Perception: Deconstructing the Study of Religion in Africa," in Richard Werbner and Terence Ranger, eds., Postcolonial Identities in Africa (London, 1996), 245-70; Celestin Monga, The Anthropology of Anger: Civil Society and Democracy in Africa, Linda Fleck and Celestin Monga, trans. (Boulder, Colo., 1996), 112-15, on the "subversive and silent" nature of many African forms of dissent. AMERICAN HISTORICAL REVIEW 453 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elbourne narrative in Of Revelation and Revolution's first volume, for example.47 It seems unlikely that Christian converts did not leave a more extensive written record even in the early years of the mission or that community historical memory was not richer. The Comaroffs have responded that community historical narrative was not a genre espoused by the Tswana. They argue, furthermore, that the quest for "narrative" is elitist: it is "a short step from the stress on narrative to the history of elites, thence to elitist history."48 The issue remains uneasily unresolved. For Paul Landau, the Comaroffs themselves have a culturally constrained view of what constitutes "genuine narrative." They pay "little attention to genealogy, song, Tswana conversation, letters, political speech, tales, myth or church charters- because they are not 'genuine' narratives. Consequently Tswana people's ideas of fulfillment and transcendence do not show themselves in either volume."49 Even the Tswana intellectual and politician Sol Plaatje's great novel Mhudi, which draws on Tswana traditions about the difaqane, has been brought into the fray: for the Comaroffs, the fact that Plaatje himself claims that he could only gather material in fragments suggests that the southern Tswana indeed did not have a tradition of sustained historical narrative as late as the early twentieth century, even though Mhudi is more conventionally seen as a reflection at least to some extent of more sustained Tswana oral tradition.50 There is another critical debate at work in these discussions of agency and voice. The Comaroffs are very clear that missionary activity was part of the victimization of Africans. Much recent scholarship on southern African Christianity emphasizes instead the agency of Africans in using and reshaping Christianity to their own ends, as the focus has shifted away from missionaries and onto African Christians. In some ways, the Comaroffs want to restore a sense of moral indignation at the ways in which colonial missions did change the consciousness of Africans in a damaging fashion. Ironically, this may involve seeing people as victims who did not necessarily see themselves that way at the time-another issue of authorial voice. The Comaroffs' anger represents nonetheless an important strand of longstanding protest across the colonized world at the "colonization of the mind."51 It is impossible to deny that many Christian missionaries had a profoundly negative 47 J. D. Y. Peel, "For Who Hath Despised the Day of Small Things? Missionary Narratives and Historical Anthropology," Comparative Studies in Society and History 37, no. 3 (1995): 581-607; Terence Ranger, "No Missionary: No Exchange: No Story? Narrative in Southern Africa," unpublished paper read at All Souls College, Oxford, June 1992. 48 Comaroff and Comaroff, Of Revelation and Revolution, 2: 51. 49 Paul Landau, "Hegemony and History in Jean and John L. Comaroff's Of Revelation and Revolution," Africa 70, no. 3 (2000): 516. 50 Comaroff and Comaroff, Of Revelation and Revolution, 2: 46-47. 51 Steve Biko, I Write What I Like (1978), provides an eloquent locus classicus, as does Ezekiel Mphahlele, The African Image (London, 1962). Dickson A. Mungazi, The Mind of Black Africa (Westport, Conn., 1996), expresses typical anger, pp. 1-32. Greg Cuthbertson discusses Christian missions as a form of cultural violence in Charles Villa-Vicencio, ed., Theology and Violence: The South African Debate (Johannesburg, 1987). Sanneh, Translating the Message, emphasizes in contrast indigenous agency in the "translation" of Christianity from one culture to another. At a different end of the spectrum of debate might be those who see efforts to change the religious systems of indigenous peoples as a form (or as an element) of cultural genocide. A. Dirk Moses gives an eloquent overview of debates about genocide and cultural genocide: "Conceptual Blockages and Definitional Dilemmas in the 'Racial Century': Genocides of Indigenous Peoples and the Holocaust," Patterns of Prejudice 36, no. 4 (2002). AMERICAN HISTORICAL REVIEW 454 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh impact in many areas of the world, not least when they gained (or were given) control of educational systems and thus had control over the formation of children.52 The fact that missionaries in various ways had such power was, however, almost invariably related to the expansion of the colonial state, not to the corrosive power of the message alone. Furthermore, as Peggy Brock has persuasively argued, missionary institutional structures affected the degree of control missionaries could exert over congregations, and these structures were affected by indigenous social arrangements as well as by state power.53 I would further contend, in ways there is not space to elaborate on fully here, that shame was a key element of colonial control. Mission education could and did reinforce this. At the same time, Christianity could also provide a language through which to reclaim dignity and deny the shaming process. I think it is important in sum to see Christianity as a language with many possible uses. Conversion, for example, fulfilled a wider and more flexible range of functions than is suggested by the Comaroffs' reduction of it to a symbolic field of struggle over capitalism. A reading that focuses too exclusively on Christianity as a language of cultural domination rather than a language with a multiplicity of possible meanings pays too much attention to the Western roots of Christianity and not enough to the multiple uses to which Africans very quickly put it. I make this comment in awareness of the extent to which the Comaroffs emphasize the need to explore African perspectives through every possible means, and the extent to which they clearly do this. However, conversion was even more of an empty signifier than the Comaroffs suggest, and some of these significations did not have a lot to do with rational capitalism. On the other hand, conversion was also an act, with attached rituals and beliefs, and this is important for understanding what the act meant in the immediate rather than long-term sense. Even if I am not completely at ease with a victimization model, I would want to add that these were and are enormously complicated processes. They had deep and often painful implications for many. This demands humility from any historian. Undergirding much of the above has been a historian's concern with chronology, which, while justified, cannot do full justice to the rich ferment of ideas in these remarkable books. The Comaroffs in fact comment on what they see as different disciplinary conventions and their inherent costs and benefits. They see real and longstanding differences, as they remark at the end of Volume 2, between the ideal type of a more conventional historian and the archetypal historical anthropologist: "differences between the ideographic and the nomothetic, between the effort to arrive at the fullest possible description of events in their infinite particularity and the desire to pick out general principles across time and space." The latter approach, they underscore, "demands a certain boldness of abstraction" and is "inherently risky."54 Although one would hope that historians are not as painstak- ingly antiquarian and abstraction-averse as this implies, there is some justice to the 52 A wonderfully instructive example of the ambiguities of Christian liberal control of the education system in South Africa, just before apartheid, is furnished by Shula Marks, ed., Not Either an Experimental Doll: The Separate Worlds of Three South African Women (London, 1985). 53 Peggy Brock, "Mission Encounters in the Colonial World: British Columbia and South-West Australia," Journal of Religious History 24, no. 2 (June 2000): 159-79. 54 Comaroff and Comaroff, Of Revelation and Revolution, 2: 411. AMERICAN HISTORICAL REVIEW 455 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Elizabeth Elboume comment, at least as it pertains to the Comaroffs' own work. The very manner in which they offer up a multitude of bold ideas, fizzing with possibility, also ensures that they offer a number of hostages to fortune. The Comaroffs are, for example, probably the most influential of recent scholars to argue for tight linkage between missionary activity, "modernity," "Enlighten- ment," and globalization. As Brian Stanley points out, this is also a question that has been much debated in the past few years by Christian theologians and mission theorists, with theologians paying particular attention to the damage done by the universalist truth claims of mission Christianity.55 More broadly, the Comaroffs are participating in a vast debate about modernity and postmodernity among social, political, and cultural theorists that it would be foolhardy to venture upon here. Their contribution is both important and vexed: important because they show the culturally constrained nature of claims to "modernity," vexed because despite everything they reify the truth claims of modernity and have too neat a view of the "Enlightenment," despite substantial historical debate on the utility of the concept. In so doing, they exaggerate the long-term influence of mission Christianity on the material subjugation of the Tswana, particularly by minimizing the impact of illiberal forces and overemphasizing cultural change. This could be true, however, and the significance of the Comaroffs' analysis of practice still be undimmed. The Comaroffs see "modernity" as "always historically constructed." It is in their view "an ideological formation in terms of which societies valorize their own practices by contrast to the specter of barbarism and other marks of negation."56 The Comaroffs link modernity to a view of the self as a rights-bearing atomistic individual, ultimately the "fully fledged bourgeois subject." They further associate modernity with a wide-ranging series of cultural and economic practices, including but not limited to dependence on a worldwide market, industrialization, the use of money, the use of "advanced" agricultural practices, the promotion of individuated space, and a sense of the body as private.57 It is part of the great richness of the Comaroffs' approach that they so fruitfully link cultural and economic practices, refusing to prioritize one over the other. At the same time, this view of modernity is slippery-and this is both its richness and an occasional source of frustration. The Comaroffs move between presenting the truth claims of modernity-its "text," if one likes-and the concrete material practices that advocates saw as characterizing the modern. The authors' desire not to take the truth claims of missionaries at face value make it difficult for them to spell out what, if any, were the irreducible material practices that defined modernity. If there weren't any, however, what was the material force behind the cultural claims and practices of missionaries? Yet it is arguable that at least some of what the Comaroffs identify as the 55 Brian Stanley, "Christian Missions and the Enlightenment: A Reevaluation," in Stanley, ed., Christian Missions and the Enlightenment (Grand Rapids, Mich., 2001), 1-2. Stanley points to David Bosch's Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, N.Y., 1991) as a seminal text for Christian theologians of mission in a postmodern context. 56 Comaroff and Comaroff, Of Revelation and Revolution, 2: 32. 57 A particularly influential figure for the Comaroffs' reading of the creation of the modern self in Volume 2 is Charles Taylor, whose Sources of the Self is a seminal text for their work. Taylor is of course a Christian Hegelian, whose view of the emergence of the modern self is certainly influenced by Hegelian dialectics, in however inexplicit a fashion. Sources of the Self: The Making of the Modem Identity (Cambridge, 1989). AMERICAN HISTORICAL REVIEW 456 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh intellectual aspects of modernity are primarily identifiable with the truth claims of liberalism, and that the Comaroffs link these in turn to neoliberalism. There are echoes here of the great debates between radical and liberal historians in 1970s and 1980s South Africa, split over the origins of apartheid.58 For the "radical" school, liberalism, in both its ideological and economic sense, contributed to the economic domination that was at the root of apartheid. Radical historians argued that late nineteenth-century British capitalism precipitated and anticipated many features of South African society under apartheid, just as the Comaroffs here blame nine- teenth-century British liberal ideas about such things as money, markets, the individuated self, and the primacy of certain gender roles for the mental prepara- tion of the Tswana for labor oppression. Indeed, in their 2000 article "Millennial Capitalism: First Thoughts on a Second Coming," the Comaroffs explicitly link what they term the "Age of Revolution" (1789-1848) to the current "Age of Millennial Capitalism" with their similar anxieties and ontological challenges.59 This article makes explicit the magical, mystical elements of neoliberalism, and its culturally constrained forms, in contrast to neoliberals' claims to rationality and access to universal truth, just as Of Revelation and Revolution describes culturally constructed views of "modernity" and a "modern" economy. This is very helpful. Nonetheless, I think it would also be useful in Of Revelation and Revolution to be more explicit about actual intellectual debates among and between people: to have more ideology in places and less hegemony. The argument made by many, that early twentieth-century white liberals in practice came to support racist segregationist policies, while in ideological terms liberalism's support of the free market economy and nonviolent political action left it with little space to mobilize opposition to apartheid, all adds up to a trenchant and at least partially justified critique. By leaving out of the picture the intellectual shifts in liberalism (and among the opponents of liberalism) on the ground in the nineteenth century (and implicitly in the twentieth), however, the Comaroffs, like other authors, conflate several ills into one. Disciplinary specialists might want to throw further darts at the Comaroffs' narrative superstructure. Must industrialization and by implication modernity really begin in 1789? This is very French. What might be the impact of the questioning by economists of the linearity and suddenness of industrialization in Britain, which now looks more like an extended messy process than a "revolution" within neat chronological parameters? What difference does it make that the evangelical movement had many roots in seventeenth and eighteenth-century continental pietism? If Protestantism is the necessary condition of capitalism, where does this leave Catholic countries (not least France)? The point I want to close on is, however, that of tragedy. If there is, as I have suggested, an implicit narrative of origins that runs throughout Of Revelation and Revolution and lends the work its moral passion, this is not, for all that, a straightforward linear narrative of beginnings and ends. Rather, it is marked by 58 Christopher Saunders, The Making of the South African Past: Major Historians on Race and Class (Cape Town, 1988), describes the liberal/radical split. 59 Jean Comaroff and John L. Comaroff, "Millennial Capitalism: First Thoughts on a Second Coming," Public Culture 12, no. 2 (2000): 334. This issue has been reprinted as Comaroff and Comaroff, eds., Millennial Capitalism and the Culture of Neoliberalism (Durham, N.C., 2001). AMERICAN HISTORICAL REVIEW 457 APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] 458 Elizabeth Elbourne tragic irony and unexpected plot twists. The Nonconformist missionaries who labored so intensely to change the daily lives of Africans in order to induct them into the "modern" economy did not foresee the devastating consequences of that economy for the Tswana peasantry (as might be said of some of the missionaries' modern counterparts, development workers). At the same time, the Comaroffs write as though missionaries inducted the Tswana into the global market and colonized their consciousness in a way that made their engagement more likely. It seems to me just as possible that the global market and related economic coercion came crashing into the lives and consciousness of the Tswana in a way about which they could do little, particularly as their contact was frequently mediated by coercive legislation on the part of the colonial state.60 Missionaries reflected the efforts of other Westerners to moralize the market: to see it as a force for moral good. In this, they shared the ambiguities (and guilty conscience?) of nineteenth-century liberalism. It does not take a great leap of the imagination to find contemporary parallels in the neoliberal discourse, and of course the Comaroffs are right that this putatively universalist creed contains deeply embedded culturally specific assumptions, as did nineteenth-century Anglo- American liberalism itself.61 If nonetheless market expansion is relatively inevita- ble, then is it not appropriate to ask on what terms this expansion might be the most moral? Or is the most appropriate response full-fledged resistance? Must the global marketplace necessarily be bad, on average, for Africa? From a somewhat different point on the ideological spectrum, one might also ask whether in fact Africa is incorporated into the global market on the equal terms supposedly demanded by neoliberal economics. These are clearly issues beyond the scope of this article, but not without historical parallels. In late nineteenth and early twentieth-century terms, the Tswana, it could be argued, were crowded out of an agricultural market in which many were making profits and farming more effectively than whites, in fact, in order to favor white farmers artificially and in order to bolster labor for the mines, again through "artificial" restraints on movement, through the theft of land, through racially targeted taxation, and through coercive legislation. This antici- pated many of the later strategies of apartheid.62 It is not as clear to me as it is to the Comaroffs that the questions some missionaries and Africans were asking about the possibility of a just economy were not the right ones, even if the culturally constrained answers they gave were so obviously, hopelessly wrong. I do not have answers to these questions either-merely some sympathy with the misguided quest for certainty in a rapidly changing, brutal, and deeply uncertain economic universe. 60 This is a point also made by Landau, "Hegemony and History." 61 Uday Mehta, Liberalism and Empire: A Study in Nineteenth-Century British Liberal Thought (Chicago, 1999); Mehta, "Liberal Strategies of Exclusion," in Stoler and Cooper, Tensions of Empire, 59-86. 62 Ted Matsetela, "The Life Story of Mma-Pooe: Aspects of Sharecropping and Proletarianization in the Northern Orange Free State 1890-1930," in Shula Marks and Richard Rathbone, eds., Industrialization and Social Change in South Africa (New York, 1982), 212-37; Charles Van Onselen, The Seed Is Mine: The Life of Kas Maine, a South African Sharecropper, 1894-1985 (Cape Town, 1996). AMERICAN HISTORICAL REVIEW APRIL 2003 [[END 03X0760F]] [[START 03X0760F]] Word Made Flesh I HAVE SUGGESTED THROUGHOUT THIS ESSAY that the Comaroffs present nineteenth- century missionaries as fairly powerful figures, able to effect changes in the consciousness of Tswana interlocutors, despite the resistance of many. In contrast, I see Christianity as important but, with some important exceptions, not necessarily white missionaries themselves. I also suggest that the linkages between political and cultural colonialism are often unclear in Of Revelation and Revolution, and that the role of "cultural colonialism" is overdetermined. If it is possible to guess about such counterfactuals, I suspect that at least some of the missionaries whose work has been scrutinized by the Comaroffs would ironically have preferred the Comaroffs' account of their activities to mine, however doubtless upset they would have been at the implication that their preaching laid the groundwork for the Tswana's entrapment within enslaving capitalist systems. But the Comaroffs do give the missionaries credit for a coherent, rationalizing, globalizing system that taught one universal truth. They also recognize the missionaries' own belief that they might instill into their converts the necessary principles of "civilization" to transform totally their supposedly primitive economies and to move them rapidly up the scale of human development toward settled commercial societies. My own interpretation, while recognizing the tremendous importance of the universalizing project as a mode of domination, calls into question the capacity of Christianity to convey as effectively as it would have liked a message of unifying orthodoxy, or indeed the overall ability of missionaries to accomplish their objectives. From the very beginning of the activity of Christians in Africa, as elsewhere in the world, Christianity was out of control, unorthodox, and an available subject for reinter- pretation in light of the needs of its interlocutors. Ironically, in sum, it is not always wise to take missionaries at their word. Elizabeth Elbourne is an associate professor in the Department of History at McGill University, where she teaches British and South African history. She is also currently a visiting fellow in the History Program of the Research School of Social Sciences, Australian National University. Her publications include Blood Ground: Colonialism, Missions and the Contest for Christianity in the Cape Colony and Britain, 1799-1853 (2002), as well as various articles, most recently "Domesticity and Disposession: British Ideologies of 'Home' and the Primitive at Work in the Early Nineteenth-Century Cape," in Wendy Woodward, Patricia Hayes, and Gary Minkley, eds., Deep Histories: Gender and Colonialism in Southern Africa (2002). She earned her D.Phil. in 1992 from the University of Oxford, under the supervision of Terence Ranger. Her major fields of interest include colonialism, gender, and religion, especially the early nineteenth- century British white settler empire and southern Africa. Her current work in progress explores the creation of networks around the idea of being "aborig- inal" in the early nineteenth-century British empire, and is focusing on links between New South Wales, the Cape Colony, New Zealand, and Canadian colonies as well as on activists in Great Britain. She is also writing on liberalism and Khoekhoe citizenship at the Cape. AMERICAN HISTORICAL REVIEW 459 APRIL 2003 [[END 03X0760F]]
Link: http://www.jstor.org/stable/10.1086/533242
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 589491
2008
Author(s): Stewart Garrett
Abstract: Ibid., p. 111. Even Riffaterre's approach to the structuring unsaid of textual writing can be seen to represent on its own terms a shift from the ontology of narrative toward its epistemology at the level of form rather than content. By the deliberate provocation of his title, his semiotic narratology is interested not just in the structural essence of fiction as art but in its specific
truth:a story's immanent signifying patterns in their subtextual disclosure.
Link: http://www.jstor.org/stable/10.1086/589488
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 522216
Date: 10 2008
Author(s): Balsamo Gian
Abstract: Nussbaum,
Upheavals of Thought, 590.
Link: http://www.jstor.org/stable/10.1086/589948
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 592372
Date: 01 2009
Author(s): Miller Richard B.
Abstract: Anscombe, “The Justice of the Present War Examined,” 81.
Link: http://www.jstor.org/stable/10.1086/592359
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 522216
Date: 10 2008
Author(s): Hall, W. David
Abstract: Hall sees that this argument as it develops across Ricoeur’s writings raises questions about the role of reciprocity in the Ricoeur texts he considers. He acknowledges that Ricoeur’s recognition that not all human relations are face‐to‐face leads him beyond a narrow call for solicitude and friendship at this level to a concern for the level of institutions as well. It is at this level of institutions that the question of justice really arises, and with it new questions regarding responsibility and possible reciprocity, particularly regarding our ability to respond to others who we may never meet face‐to‐face. As Hall says, “love often demands a dimension of self‐sacrifice, most notably in the form of renouncing a strict reciprocity” (150). His case could have been stronger here if he had incorporated Ricoeur’s discussions of the work of John Rawls and the antisacrificial notion of justice he saw there. Beyond this, Hall’s focal idea of a relation between love and justice marked by what he calls a poetic tension should also have included some discussion of what Ricoeur says in
The Course of Recognition(Institute for Human Sciences Vienna Lecture Series, trans. David Pellauer [Cambridge, MA: Harvard University Press, 2005]; originally published asParcours de la reconnaissance[Paris: Éditions Stock, 2004]) about the limits of existing philosophies of recognition, which he saw as not getting any further than a notion of reciprocal recognition in just the sense Hall criticizes. Ricoeur’s own answer was to begin there to lay out the idea of mutual recognition beyond mere reciprocity, a higher form of recognition that stands closer, as Hall anticipates, to something like the reception of a gift that expects nothing in return but which may lead to a second gift given to others. Readers who wish to build on Hall’s argument will want also to look at this last major book from Ricoeur.
Link: http://www.jstor.org/stable/10.1086/592470
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 596101
Date: 04 2009
Author(s): Schweiker William
Abstract: I conclude, then, that the task of theological ethics and, more broadly, the humanities and, if I can be bold, more broadly still the university itself is to examine carefully and critically and from multiple perspectives—including the religions—what it means to be and to live as responsible human beings within the vulnerabilities and complexities of forms of life. When we within our several disciplines respond to this task with all the vitality and resources at our disposal, then, I believe, knowledge will indeed grow from more to more, and life will be increased without the illusions of power or servitude to the tyranny of idols.
Link: http://www.jstor.org/stable/10.1086/596069
Journal Title: The Journal of Modern History
Publisher: Éditions du Cerf
Issue: 598752
Date: 3 2006
Author(s): Eades Caroline
Abstract: Readers without solid background knowledge of French film and colonial history may have some difficulty navigating through Eades's tightly packed, allusive prose, especially since no index of any kind is provided. This absence is difficult to understand in a work of serious scholarship aimed at academic readers, as is the press's decision to invest in numerous glossy still‐frame illustrations that add nothing substantive to the analysis. However, the extensive, thematically organized filmographies and bibliographies that conclude the volume should prove very useful to all readers by providing a starting point for further reading and research.
Link: http://www.jstor.org/stable/10.1086/598731
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 598771
Date: 8 2009
Author(s): Andrew Dudley
Abstract: See Andrew, “Time Zones and Jetlag: The Flows and Phases of World Cinema,” in
World Cinemas,Transnational Perspectives, ed. Natasa Durovicová and Kathleen Newman (forthcoming).
Link: http://www.jstor.org/stable/10.1086/599587
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 598689
Date: 07 2009
Author(s): Ricoeur, Paul
Abstract: In providing clarification of previous works,
Reflections on the Justis exceptionally helpful. Of particular interest in this volume is the paradoxical nature of authority—What is authority? How is it legitimated? Is it claimed or granted?—the existence of vulnerability and passivity within autonomy and initiative, and the relationship between moral ideals and historical manifestation, questions that exist more on the margins ofOneself as Another. Those interested in Ricoeur’s religious thought will find little of direct interest here. Those who see a deep connection between his moral philosophy and his philosophy of religion will find some confirmation, but there are other places where the connections are more explicitly manifest.Reflections on the Justis best approached as a companion volume to earlier philosophical works, certainlyThe Justbut perhaps more importantlyOneself as Another. As such, it holds an important place in Ricoeur’s oeuvre.
Link: http://www.jstor.org/stable/10.1086/600278
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 598689
Date: 07 2009
Author(s): Mrozik, Susanne
Abstract: This second, more normative dimension of Mrozik’s project opens up some challenging questions. If it is the case, as she suggests, that a sympathetic reading of the
Compendium of Trainingcan provide valuable intellectual resources for contemporary ethical reflection, it remains unclear to me how our engagement with this text should proceed, given the significant disparities in cosmological assumptions (e.g., karmic causation and rebirth) and forms of practice that separate Mrozik’s contemporary readers from the text’s original audience. The text, moreover, appears less concerned with advancing particular truth claims than with creating a distinctive kind of religious subjectivity through ascetic and ritualized practice. Can we assess the value of the text’s ethical ideals apart from the forms of discipline and practice with which they were linked in medieval India? IfVirtuous Bodiesleaves such questions open to further exploration and analysis, its nuanced reading of theCompendium of Trainingbrings into sharper focus the centrality of human embodiment in South Asian Buddhist religious discourses and encourages us to reflect deeply on its implications for our own ethical inquiry.
Link: http://www.jstor.org/stable/10.1086/600285
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 603531
Date: 10 2009
Author(s): Stokes Christopher
Abstract: Coleridge,
Shorter Works, 2:1118–19.
Link: http://www.jstor.org/stable/10.1086/600876
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 644539
Date: 01 2010
Author(s): Franke, William
Abstract: Franke’s book has considerable merit, but I have a theoretical and a practical concern with his appropriation of negative theology. First, negative theology is never entirely negative, and while Franke recognizes that poetic language is both deconstructive and open, he nevertheless insists that our various theologies—literary or religious—finally have no positive content. Perhaps this is the postmodernism in his negative theology because this is not entirely consistent with the theological tradition. A good counterexample is Pseudo‐Dionysius, whose mystical theology seeks finally to overcome the limitations of both positive and negative speaking. Dionysius insists that God is love in a way that is both negative and positive. On this, Franke should consider the work of Jean‐Luc Marion and especially his response to Jacques Derrida on the subject of negative theology, and this omission is a considerable oversight. Second, many people of various faiths will never accept that their understanding of the transcendent has no positive content, and if this is a precondition for dialogue, then it is unlikely to occur. On this, the practical dimension of Franke’s study needs more development, as well as more traditional examples of poetic and theological openness from contemporary religious life.
Link: http://www.jstor.org/stable/10.1086/649992
Journal Title: The Journal of Modern History
Publisher: The University of Chicago Press
Issue: 605587
Date: 6 2010
Author(s): Coleman Charly
Abstract: Ibid., 1:11–12, 2:443–49, quote on 1:12.
Link: http://www.jstor.org/stable/10.1086/651614
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 651998
Date: 07 2010
Author(s): Kitts Margo
Abstract: Johann Huizinga,
Homo Ludens: A Study of the Play‐Element in Culture(Boston: Beacon, 1950); Adolf E. Jensen,Myth and Cult among Primitive Peoples, trans. Marianna Tax Choldin and Wolfgang Weissleder (Chicago: University of Chicago Press, 1963); Pierre Smith, “Aspects of the Organization of Rites,” inBetween Belief and Transgression: Structuralist Essays in Religion, History and Myth, ed. Michael Izard and Pierre Smith and trans. John Leavitt (Chicago: University of Chicago Press, 1979), 103–28.
Link: http://www.jstor.org/stable/10.1086/651708
Journal Title: The Journal of Religion
Publisher: The University of Chicago Press
Issue: 651999
Date: 10 2010
Author(s): Walter Gregory
Abstract: For instance, Hans Urs von Balthasar’s provocative account of the Eucharist: Hans Urs von Balthasar,
Theodramatik(Einselden: Johannes, 1980), 3:363–78. Von Balthasar’s use of dramatic conceptuality seems to satisfy these demands by offering the Eucharist as a phenomenon that is surprising and free yet deeply imbedded within the economy of creation as a drama. Also of significance would be Bernd Wannenwetsch,Political Worship: Ethics for Christian Citizens, trans. Margaret Kohl (Oxford: Oxford University Press, 2004).
Link: http://www.jstor.org/stable/10.1086/654823
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 655202
Date: 8 2010
Author(s): Hammerschlag Sarah
Abstract: Michaël Lévinas refers here to Blanchot's political activities relating to the Algerian war. Unlike Lévinas who always considered De Gaulle a war hero, Blanchot saw in him the reappearance of fascist leadership. In September 1960 Blanchot was one of the initial drafters and signers of the “Manifeste de 121,” a document articulating its support of those who were being prosecuted for aiding and abbetting the FLN (Le Front de Libération Nationale).
Link: http://www.jstor.org/stable/10.1086/655206
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 655202
Date: 8 2010
Author(s): Hammerschlag Sarah
Abstract: Thanks to Clark Gilpin for helping me to see this double displacement.
Link: http://www.jstor.org/stable/10.1086/655207
Journal Title: Isis
Publisher: The University of Chicago Press
Issue: 652685
Date: 9 2010
Author(s): Bono James J.
Abstract: For an approach to the issues raised by this Focus section see James J. Bono, “Perception, Living Matter, Cognitive Systems, Immune Networks: A Whiteheadian Future for Science Studies,”
Configurations, 2005,13:135–181.
Link: http://www.jstor.org/stable/10.1086/655792
Journal Title: Modern Philology
Publisher: The University of Chicago Press
Issue: 653501
Date: 08 2010
Author(s): Schildgen Brenda Deen
Abstract: Guy Guldentops, “The Sagacity of Bees: An Aristotelian Topos in Thirteenth-Century Philosophy,” in Steel, Guldentops, and Beullens,
Aristotle's Animals, 296.
Link: http://www.jstor.org/stable/10.1086/656448
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 656725
Date: 01 01, 2011
Author(s): Pranger Burcht
Abstract: Augustine,
Confessiones13.38.53; Chadwick, 305.
Link: http://www.jstor.org/stable/10.1086/656607
Journal Title: Critical Inquiry
Publisher: The University of Chicago Press
Issue: 659348
Date: 4 2011
Author(s): Landy Joshua
Abstract: It is true, of course, that we have a much harder time postulating an author for
Adaptation—that is, working out what an “ideal” Kaufman would have wanted the overall effect of his film to be—than postulating an author for the average Hollywood movie. Still, it is surely not the case thatAdaptation“undermines the concept of the author as a unifying origin and legitimation,” as Karen Diehl claims (Karen Diehl, “Once upon an Adaptation: Traces of the Authorial on Film,” inBooks in Motion: Adaptation, Intertextuality, Authorship, ed. Mireia Aragay [Amsterdam, 2005], p. 100). It may be harder to know what Kaufman is up to than what James Cameron (say) is up to, but Kaufman is clearly up tosomething, and the film bears if anything a more powerful stamp of an original vision than that average movie we find easier to read. In fact,Adaptationhas only solidified Kaufman's reputation as a filmmaker with an idiosyncratic and internally consistent way of seeing the world. (Although cinema is a collaborative enterprise, it is reasonable to imagine Spike Jonze and company collectively seeking to realize Kaufman's design.) Far from putting inherited notions of authorship into question, then, it has comfortably positioned Kaufman as the “unifying origin” of his various works.
Link: http://www.jstor.org/stable/10.1086/659355
Journal Title: Modern Philology
Publisher: The University of Chicago Press
Issue: 660269
Date: 08 2011
Author(s): Guenther Genevieve
Abstract: For the original argument that early modern drama evacuated spiritual forms of their content, see Stephen Greenblatt, “Shakespeare and the Exorcists,” in
Shakespearean Negotiations: The Circulation of Social Energy in Renaissance England(Berkeley: University of California Press, 1988), 94–128.
Link: http://www.jstor.org/stable/10.1086/662147
Journal Title: Ethics
Publisher: University of Chicago Press
Issue: 662056
Date: 01 01, 2012
Author(s): Bowman Sharon
Abstract: In sum, this is one of the most important books on selves or the practical side of personhood in the last decade. It is also well written; the particular arguments are virtually always clear, and it is not too hard to keep track of their role within in the larger argument of the book. Some portions rise to an almost literary style and provide a rich survey of key ideas in twentieth-century French philosophy, while others engage quite originally with scholarship in moral psychology and theories of self-knowledge that will be more familiar to analytic readers. This work also complements the more detailed ethical theory on Larmore’s other books. Despite its relative inattention to volitional aspects of practical identity, and some questionable moves in the critique of authenticity, then, this work is still highly recommended.
Link: http://www.jstor.org/stable/10.1086/663580
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 662286
Date: 01 01, 2012
Author(s): LaCocque André
Abstract: The Captivity of Innocencesuccessfully concludes an innovative study of primeval myth in J’s Genesis. Its argument about exilic authorship serves as a springboard for a free and erudite exploration of biblical concerns with name, exile, and the paradoxes of divine-human relations. Very few biblical scholars today can compass this range of biblical, literary, and philosophical literature with such finesse. At a time when biblical studies incorporate a wider range of methods than ever, LaCocque, like Roland Barthes (whom he cites), powerfully combines traditional and more contemporary intellectual paradigms. Advanced students and scholars will find inThe Captivity of Innocencea far-reaching and engaging reading of Genesis 11 by a virtuoso of biblical studies.
Link: http://www.jstor.org/stable/10.1086/663737
Journal Title: Journal of Near Eastern Studies
Publisher: University of Chicago Press
Issue: 671448
Date: 10 01, 2013
Author(s): Feder Yitzhaq
Abstract: For a different view on the function of conceptual blending, cf. E. G. Slingerland, “Conceptual Blending, Somatic Marking and Normativity: A Case Example from Ancient Chinese,”
Cognitive Linguistics16 (2005): 557–84.
Link: http://www.jstor.org/stable/10.1086/671434
Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: 668652
Date: 10 01, 2013
Author(s): Csordas Thomas
Abstract: Pablo Wright observes that while I leave behind Geertz’s concept of a cultural system with respect to morality, I retain the Geertzian concern with symbols and meaning. I would not dispute Wright’s statement that meaning is the master concept on a methodological level prior to the substantive issue of evil but would stress that in addition to idiom, code, practice, and symbol, experience must figure into a comprehensive account. Wright’s evocative references to “moral installation in the world” (one might consider terms like investment, suffusion, and tonality, as well as installation) and morality as a “practiced ontology in the micropolitics of social life” deserve further elaboration. Wright endorses a pluralized notion of moralities, but I reiterate that even more important is an adjectival sense of moral rather than the nominal morality. Like Parkin, Wright poses the question of how to reintroduce the ethnographically salient notions of cosmological and radical evil once evil is first construed as a human and intersubjective phenomenon. The answer is to ask how these dimensions come into play in the experiential immediacy of social life, for example, how a cosmological battle between angels and devils is experienced concretely on the human scale. Finally, he suggests that concepts of power from Otto and the shadow from Jung may be alternatives to the notion of evil, though I rejoin that they are just as much in need of critique with respect to Christian overtones. They may be valuable for the study of morality but are not suitable replacements for evil in the sense for which I have argued.
Link: http://www.jstor.org/stable/10.1086/672210
Journal Title: Modern Philology
Publisher: University of Chicago Press
Issue: 673367
Date: 02 01, 2014
Author(s): Lehnhof Kent R.
Abstract: Critchley uses the term in a discussion of Levinas and politics. Noting that government tends to become tyrannical when left to itself, Critchley commends the way Levinas’s ethical ideas can cultivate forms of “dissensual emancipatory praxis” that “work against the consensual idyll of the state, not in order to do away with the state or consensus, but to bring about its endless betterment” (“Five Problems in Levinas’s View of Politics,” 183).
Link: http://www.jstor.org/stable/10.1086/673478
Journal Title: History of Religions
Publisher: University of Chicago Press
Issue: 674410
Date: 02 01, 2014
Author(s): Rüpke Jörg
Abstract: See the analysis of Metzger (
Religion, Geschichte, Nation). For the modern spread of the paradigm, see Leigh E. Schmidt, “A History of All Religions,”Journal of the Early Republic24 (2004): 327–34.
Link: http://www.jstor.org/stable/10.1086/674241
Journal Title: Modern Philology
Publisher: University of Chicago Press
Issue: 673750
Date: 08 01, 2014
Author(s): Hequembourg Stephen
Abstract: See George Herbert, “The Forerunners” and “Jordan (I),” in
George Herbert: The Complete English Poems, ed. John Tobin (New York: Penguin, 2005).
Link: http://www.jstor.org/stable/10.1086/676498
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: 677726
Date: 10 01, 2014
Author(s): Urbaniak Jakub
Abstract: Depoortere,
Badiou and Theology, 123–24.
Link: http://www.jstor.org/stable/10.1086/677288
Journal Title: Renaissance Drama
Publisher: University of Chicago Press
Issue: 673118
Date: 09 01, 2014
Author(s): Huth Kimberly
Abstract: Wayne C. Booth, “Metaphor as Rhetoric: The Problem of Evaluation,” in Sacks,
On Metaphor, 61.
Link: http://www.jstor.org/stable/10.1086/678121
Journal Title: The American Historical Review
Publisher: Brill
Issue: 526084
Date: 10 2005
Author(s): Mooij J. J. A.
Abstract: Closely related to the philosophical problem of consciousness of time was the question of the meaning of time and duration in psychology and in literature. Although Mooij mentions William James's notion of “specious present” in passing, he fails to explicate James's perception of time, which attempted to provide an empiricist account of our temporal concepts through the influence of John Locke (p. 197). Apart from this caveat, the book's strength lies in its perceptiveness and breadth of interpretation of the history of the concept of time. Mooij's accuracy in comprehending and in transmitting the essence of such difficult and complicated philosophies is remarkable.
Link: http://www.jstor.org/stable/10.1086/ahr.111.4.1130
Journal Title: The American Historical Review
Publisher: Cornell University Press
Issue: 526084
Date: 10 2005
Author(s): Gutterman David S.
Abstract: Ultimately it is at times unclear what is gained in making these comparisons or if such analysis “enhances our understanding of the relationship between religious narratives and politics” (p. 92). What precisely is revealed in grouping these movements together, other than that political crisis invites prophetic criticism? Gutterman carefully unpacks the readings of shared Biblical texts, and he skillfully details contextual and interpretative differences. But one wishes he had gone beyond these descriptive endeavors to construct a more nuanced account of the relationship between religion and politics and, more importantly, of the specifically religious grounds of the activism he examines. While Gutterman can be theoretically deft—in exploring the relation between narrative and politics (p. 21) or garden/wilderness metaphors (p. 47)—he is not fully engaged with the literature on political religion, often citing unrepresentative figures like William Connolly or Stephen Carter. He is a sharp writer with an eye for interesting problems and material. I applaud his engagement with important issues and also the ambition of his thinking. But his central categories require further explication, and this book speaks to the need for more conversations across disciplines.
Link: http://www.jstor.org/stable/10.1086/ahr.111.4.1221
Journal Title: The Journal of Politics
Publisher: University of Missouri Press
Issue: jpolitics.68.issue-2
Date: 05 2004
Author(s): Eubanks Cecil
Abstract: Both
Faith and PhilosophyandEric Voegelin's Dialogues with the Postmodernsilluminate and challenge the assumptions in Voegelin's philosophy and lead readers in new directions for Voegelinian scholarship. They are indispensable readings for students of political philosophy in their examination of transcendence, philosophy, and politics. By seeing Voegelin as a postmodern thinker and by showing his exchange with Strauss, both of these books provide us with a broader context to understand Voegelin's political philosophy. As part of the University of Missouri Press' new series, bothFaith and PhilosophyandEric Voegelin's Dialogues with the Postmodernsprovide intellectually provocative and serious-minded secondary works on Eric Voegelin and his ultimate place in political philosophy.
Link: http://www.jstor.org/stable/10.1111/j.1468-2508.2006.00420_20.x
Journal Title: Renaissance Quarterly
Publisher: Fordham University Press
Issue: 594996
Date: 6 2, 2005
Author(s): Anderson Judith H
Abstract: The very centrality of its questions to literary studies may be the greatest handicap for
Translating Investments.Words That Matter, especially in its recovery of grammatical theory, had more surprises page-for-page. Here the big ideas are perforce more familiar, the innovations more incremental. The reward, however, is a fine sense of metaphor as a cultural project across an especially broad range of terrain in early modern England. Anderson insists, and teaches us to insist, on the local, historical conditions of metaphor’s torpor and vitality, how writers thought about and went about killing and quickening the trope she calls “the scaffolding of human culture” (216).
Link: http://www.jstor.org/stable/10.1353/ren.2008.0264
Journal Title: CR: The New Centennial Review
Publisher: Galaxia-Gutemberg
Issue: crnewcentrevi.14.issue-3
Date: 12 2007
Author(s): Valéry Paul
Abstract: Benjamin also notes: “Every present day is determined by the images that are synchronic with it: each ‘now’ is the now of a particular recognizability. In it, truth is charged to the bursting point with time. (This point of explosion, and nothing else, is the death of the
intentio, which thus coincides with the birth of authentic historical time, the time of truth.) It is not that what is past casts its light on what is present, or what is present its light on what is past; rather, image is that wherein what has been comes together in a flash with the now to form a constellation” (2002, N3,1). The two great related demands made by T. S. Eliot in “Tradition and the Individual Talent” will also be recalled here: his call for the exercise of the “historical sense” as a juxtaposition of significant events from discontinuous times, which in turn produces an “impersonal” (nonintentional) effect. These demands define the representation of history in works such asThe Waste Landand Pound’s early cantos.
Link: http://www.jstor.org/stable/10.14321/crnewcentrevi.14.3.0001
Journal Title: Journal of Palestine Studies
Publisher: The University of California Press
Issue: jps.2014.43.issue-3
Date: 5 1, 2014
Author(s): Mardam-Bey Farouk
Abstract: For a good description of this general atmosphere, see Denis Sieffert, “La ‘Sarkozye’ médiatique et intellectuelle,” in
Sarkozy au Proche-Orient, ed. Farouk Mardam-Bey (Paris: Sindbad/Actes Sud, 2010).
Link: http://www.jstor.org/stable/10.1525/jps.2014.43.3.26
Journal Title: Journal of the Society of Architectural Historians
Publisher: University of California Press
Issue: jsah.2011.70.issue-1
Date: 03 2011
Author(s): Ortenberg Alexander
Abstract: Chapman, "Unrealized Designs," 5.
Link: http://www.jstor.org/stable/10.1525/jsah.2011.70.1.38
Journal Title: Journal of the Society of Architectural Historians
Publisher: University of Hawai’i Press
Issue: jsah.2012.71.issue-4
Date: 12 2010
Abstract: Paul Ricoeur,
Time and Narrative, trans. Kathleen Blamey and David Pellauer (Chicago: University of Chicago Press, 1985).
Link: http://www.jstor.org/stable/10.1525/jsah.2012.71.4.564
Journal Title: Jung Journal: Culture & Psyche
Publisher: Spring Journal Books
Issue: jung.2008.2.issue-2
Date: 05 2007
Author(s): Romanyshyn Robert D.
Abstract: Review of Robert D. Romanyshyn's The Wounded Researcher: Research with Soul in Mind, New Orleans, Louisiana: Spring Journal Books, 2007. Robert Romanyshyn has written a treatise on the question of understanding that brings together the fields of phenomenology and depth psychology. Following the thought of C. G. Jung, Romanyshyn has presented an archetypal view of the dilemma of psychological research that he sees as a story of loss, mourning, descent, re-search and homecoming expressed in the mythical image of Orpheus. Going deeper into the actual process of psychological research, Romanyshyn looks to the ancient art of alchemy as providing a model of the attitude and action of imagination that most closely suits psychological life.
Link: http://www.jstor.org/stable/10.1525/jung.2008.2.2.101
Journal Title: Mexican Studies/Estudios Mexicanos
Publisher: University of California Press
Issue: msem.2002.18.issue-2
Date: 08 01, 2002
Author(s): Sorensen Diana
Abstract: Examen de dos textos generados por la masacre estudiantil de la Plaza de Tlatelolco en 1968:
Postdatade Octavio Paz yLa noche de Tlatelolcode Elena Ponioatowska. La visión totalizadora de Paz interpreta el evento como proveedor de respuestas a las cuestiones planteadas acerca de la nación enEl laberinto de la soledad, e insiste en la necesidad de reescribir la historia de México bajo el eje de una nueva genealogía. El libro de Poniatowska, en cambio, se rige por la fragmentación y la pluralidad, para transmitir las frecuentes voces disonantes de la sociedad civil. El análisis examina los modos en que la forma literaria representa relaciones entre la violencia, la justicia y la estética.
Link: http://www.jstor.org/stable/10.1525/msem.2002.18.2.297
Journal Title: Rhetorica: A Journal of the History of Rhetoric
Publisher: University of California Press
Issue: rh.2001.19.issue-4
Date: 11 01, 2001
Author(s): Cook Eleanor
Abstract: On enigma as a rhetorical figure: a brief history in the rhetoricians, encyclopedists, and patristic commentators from Aristotle to Dante's time, with a rhetorical analysis of the figure. Special attention is given to Augustine in the
De trinitateXV on St. Paul's well-known "in aenigmate" (I Cor.13:12). Some implications of Augustine's linking of the figurative and the figural (typological, historical) are considered, with a re-examination of Auerbach's "Figura" on this question. The importance for our own reading of rhetoric in relation to history and poetry is stressed.
Link: http://www.jstor.org/stable/10.1525/rh.2001.19.4.349
Journal Title: Symbolic Interaction
Publisher: University of California Press
Issue: si.1982.5.issue-1
Date: May 1982
Author(s): Ashley David
Abstract: This paper analyzes J. Habermas's theory of “universal pragmatics” and examines the extent to which Habermas's ideal speech community is predicted upon a specific type of relationship between the individual and society. The ability of the theory of universal pragmatics to overcome the form of domination institutionalized by modern societies is questioned, and the argument is made that Habermas's radical program of emancipation is vitiated (1) by Habermas's conflation of “transcendental” and “situationally engaged” enlightenment and (2) by Habermas's inability to reintegrate practical-emancipatory and technical forms of reason. Habermas's idea of “communicative competence” replicates, rather than displaces, the “modern” solution to the problem of the relationship between the individual and society.
Link: http://www.jstor.org/stable/10.1525/si.1982.5.1.79
Journal Title: Symbolic Interaction
Publisher: University of California Press
Issue: si.2011.34.issue-1
Date: 02 2011
Author(s): Bernasconi Oriana
Abstract: Sociology and neighboring disciplines have produced different analytic tools to examine the dialogical relationship between individuals and society ("narrative work," "identity work," "moral career," "moral breakdown"). However, the question of how individuals negotiate the interpretation of personal experience over their lifetimes in a changing cultural context remains unexplored. This article introduces narrative elasticity as a feature of narrative work and as a time-sensitive analytic tool for conducting inquiries into processes of temporal retraction and expansion of what storytellers conceive as the normal order of significance. The application of this tool to the analysis of mature and elderly Chileans' life stories shows how cultural change occurs at the individual level, considers factors that motivate and inhibit processes of reinterpretation of personal experience, and identifies different levels at which it operates.
Link: http://www.jstor.org/stable/10.1525/si.2011.34.1.20
Journal Title: Oxford Review of Education
Publisher: Carfax Publishing
Issue: i243245
Date: 1 1, 1983
Author(s): Zeichner Pádraig
Abstract: The numerous changes and improvements which have been wrought in teacher education courses in the last two decades have not, apparently, satisfied the critics. Ironically, the reverse seems to have occurred, as recent events on both sides of the Atlantic testify. This essay argues that the developments of the last two decades in educational research and teacher education, which have yielded a wealth of new ideas and procedures, have also yielded a confusing proliferation of educational ideologies. In short, it suggests that the ascendancy of a diffuse, unselfcritical, and often combative discourse within educational studies has effectively eclipsed the more important question which must first be tackled if educational studies are to have a coherent, robust focus. This question, which is pursued in the second section of the paper, asks: is the educational enterprise, properly conceived, a distinctive, autonomous or sui generis enterprise with purposes of its own which are universal, or is it essentially a subservient enterprise, a vehicle for one or other currently prevailing ideology (cultural, technological, political, religious, etc.)? In exploring this question the essay puts to work some enduring insights from contemporary European philosophy, arguing that education as a 'practical hermeneutic discipline' holds a singular promise. Some important consequences of this promise for educational studies and teacher education are then considered.
Link: http://www.jstor.org/stable/1050455
Journal Title: American Educational Research Journal
Publisher: American Educational Research Association
Issue: i248866
Date: 4 1, 1990
Author(s): Schulman Robert
Abstract: The metaphor of the teacher as expert is gaining saliency. This article reassesses the appropriateness of that metaphor through a theoretical and historical critique which points out that expertise has been used to buttress professional privilege and to widen the distance between those who know and those who do not. The article examines expertise as a general social phenomenon and then analyzes the appropriateness of the conception of the expert teacher. The author concludes that the metaphor is questionable because it diminishes the moral and social responsibilities of teachers and tends to turn students and the wider public into passive receivers of expert service.
Link: http://www.jstor.org/stable/1162877
Journal Title: Curriculum Inquiry
Publisher: John Wiley & Sons
Issue: i250429
Date: 12 1, 1968
Author(s): Wittgenstein David
Abstract: Paul Ricoeur and Clifford Geertz have been concerned with the notion of human action as text. This text, like all texts, has manifest and hidden meanings. The hidden meanings indicate a "semantic" function of social activities, in the sense that they provide members of a society with readings of their experience, by telling them about themselves, their values, beliefs, and cultures. Ricoeur's and Geertz's ideas are used to examine the notion of "education as text". Because Ricoeur and Geertz stress hidden meaning, their ideas lead us to an analysis of the "hidden curriculum". The hidden curriculum is a reading of an educational text, normally performed by students. However, as Ricoeur argues, texts can be read by anyone. The question then arises: which sort of hidden curriculum is read not only by the students, but by all members of society? What sort of reading of society's experience is provided when education is a text read by all? I propose the hypothesis that education then becomes a text about society's myths and sacred beliefs.
Link: http://www.jstor.org/stable/1179387
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: i251515
Date: 1 1, 1938
Author(s): Hopper Ted L.
Abstract: "Denis Devlin," Transition 27 (April-May 1938): 289.
April-May
289
27
Transition
1938
Link: http://www.jstor.org/stable/1201506
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: i251505
Date: 7 1, 1971
Author(s): Crossan John Dominic
Abstract: Luke 15
Link: http://www.jstor.org/stable/1202136
Journal Title: The Journal of Religion
Publisher: University of Chicago Press
Issue: i251574
Date: 1 1, 1985
Author(s): Fierro J. A.
Abstract: Ibid., p. 292.
Link: http://www.jstor.org/stable/1204816
Journal Title: Contemporary Literature
Publisher: The University of Wisconsin Press
Issue: i251760
Date: 10 1, 1982
Author(s): Yerushalmi Philip
Abstract: Yerushalmi
Link: http://www.jstor.org/stable/1208828
Journal Title: Critical Inquiry
Publisher: University of Chicago Press
Issue: i257779
Date: 7 1, 1992
Author(s): Derrida Thomas A.
Abstract: Derrida, "Donner la mort," in L'Ethique du don: Jacques Der-
rida et la pensde du don, ed. Jean-Marie Rabate and Michael Wetzel (Paris, 1992), pp.
52-53
Derrida
Donner la mort
52
L'Ethique du don: Jacques Derrida et la pensde du don
1992
Link: http://www.jstor.org/stable/1343850
Journal Title: Critical Inquiry
Publisher: University of Chicago Press
Issue: i257801
Date: 1 1, 1971
Author(s): Mitzman Catherine
Abstract: Arthur Mitzman, The Iron Cage: An Historical Interpretation of Max Weber (New
York, 1971), pp. 299-313
Mitzman
299
The Iron Cage: An Historical Interpretation of Max Weber
1971
Link: http://www.jstor.org/stable/1344125
Journal Title: British Journal of Sociology of Education
Publisher: Carfax Publishing Co.
Issue: i260414
Date: 1 1, 1984
Author(s): Woods Meenakshi
Abstract: An attempt is made in this paper to arrive at a typology of teachers within the specific context of two forms of discourse, ideological and educational, which constitute a particular school in India. It is suggested that the mode of recruitment, the teachers' perspectives on and adaptations to the particular ideology and the role, and their commitment to the same are significant factors contributing to the shaping of a teacher typology. In this particular context, the teacher is thus both defined by and perpetuates the two forms of discourse in the school. The data on which this paper is based was collected in 1981 through the use of questionnaires, interviews (both structured and unstructured) and observation.
Link: http://www.jstor.org/stable/1392930
Journal Title: The Review of Politics
Publisher: University of Notre Dame
Issue: i261241
Date: 7 1, 1953
Author(s): Bourdet John T.
Abstract: Claude Bourdet, "Dulles contre la paix. Et Bidault?," L'Observateur,
April 30, 1953.
Bourdet
April 30
L'Observateur
1953
Link: http://www.jstor.org/stable/1404795
Journal Title: Journal of Architectural Education (1984-)
Publisher: Butterworth-Heinemann
Issue: i262163
Date: 5 1, 1981
Author(s): Gadamer Stephen
Abstract: The title of this essay comes from contemporary hermeneutics, a branch of philosophy devoted to interpretation. It refers to the domain between a human artifact and a beholder. Brought to architecture, this worldly concept implicitly questions the conventional role of the individual amidst historical works. It also offers a common ground on which products of architectural interpretation (performances or fictions) may begin to engage our normally independent territories of history and design. This essay examines the concept of the world in front of the work and speculates on its implications for architectural education. The illustrations portray interpretive projects by the author's students.
Link: http://www.jstor.org/stable/1425217
Journal Title: Journal of Architectural Education (1984-)
Publisher: The MIT Press
Issue: i262169
Date: 11 1, 1985
Author(s): Ulmer David
Abstract: The study of metaphor provides valuable insights into the workings of thought and understanding. This article addresses the important question of what the study of metaphor has to say about the design process and design teaching. We include the findings of a series of studies involving architectural design students who were asked to report on their own design experience and that of colleagues in the context of specific projects. Our conclusions are that (1) there is a close relationship between design and metaphor that provides insights into effective design education; (2) metaphor operates through privilege, directing concern and the identification of difference; and (3) design involves the generation of action within a collaborative environment in which there is the free play of enabling metaphors.
Link: http://www.jstor.org/stable/1425318
Journal Title: Journal of Architectural Education (1984-)
Publisher: The MIT Press
Issue: i262178
Date: 2 1, 1992
Author(s): Bozdogan Samuel
Abstract: The following essay considers Josep Lluis Sert's American Embassy in Baghdad (1955-1961) as an attempt to project a new basis for American political influence abroad that was compatible with a rapidly changing postcolonial world. Although the United States began its program of embassy construction to accord with its new role as a world power, the government required architects to be sensitive to local conditions of the site and the host country. In Iraq, this meant distinguishing America from both a rival Soviet Union and from England, America's ally but increasingly despised by Iraqis for its uninvited sway over their government, as well as addressing questions of climate and local construction capacities. To negotiate political complexities of the cold war and to balance American ambitions with local conditions, Sert drew on a modernism that was itself in the process of transition due in part to its application to a broader range of building types and social tasks, of which the embassy program is an instance, and in part to the representational pressures such institutional patronage entails.
Link: http://www.jstor.org/stable/1425469
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263718
Date: 12 1, 1961
Author(s): Zaehner Donald A.
Abstract: The question raised in the title has been much debated by past and present interpreters of Zoroastrianism. In the first two parts of this paper we present some dualistic and monotheistic interpretations of the religion. The interpretations can be labeled as follows: 1. DUALISTIC INTERPRETATIONS 1. The View That Angra Mainyu Is Primordial But Lacks Omnipotence And Omniscience (Dhalla, Henning) 2. The View That Angra Mainyu Is Primordial But Lacks A Physical Nature (Shaked, Boyce) II. MONOTHEISTIC INTERPRETATIONS 1. The Created Spirits View (Zaehner, Fox, Gershevitch) 2. The Transformationist (Maskhiyya) View 3. The Zurvānite View 4. The View That Good And Evil Are Coeternal Only In A Logical Sense (Moulton, Bode and Nanavutty, Duchesne-Guillemin) We present each of these views and discuss it critically in light of the following criteria: (1) textual evidence; (2) the continuity of the religion throughout its history, including the present time; (3) philosophical cogency; and (4) religious satisfaction. Our conclusion is that each of the above positions, despite its elements of strength, falls seriously short of one or more of these criteria, and hence that there is need for a more adequate interpretation of Zoroastrianism than any of them can offer. Accordingly, we present another interpretation in order to provoke further discussion and, hopefully, to advance the cause of trying to gain a more precise grasp of the teachings of this remarkable religion. In brief, the interpretation we favor is that Zoroastrianism combines cosmogonic dualism and eschatological monotheism in a manner unique to itself among the major religions of the world. This combination results in a religious outlook which cannot be categorized as either straightforward dualism or straightforward monotheism, meaning that the question in the title of this paper poses a false dichotomy. The dichotomy arises, we contend, from a failure to take seriously enough the central role played by time in Zoroastrian theology. Zoroastrianism proclaims a movement through time from dualism toward monotheism, i.e., a dualism which is being made false by the dynamics of time, and a monotheism which is being made true by those same dynamics of time. The meaning of the eschaton in Zoroastrianism is thus the triumph of monotheism, the good God Ahura Mazdā having at last won his way through to complete and final ascendancy. But in the meantime there is vital truth to dualism, the neglect of which can only lead to a distortion of the religion's essential teachings. We develop this interpretation in the last part of our paper and argue for its satisfaction of the four criteria.
Link: http://www.jstor.org/stable/1462275
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263711
Date: 3 1, 1974
Author(s): Wilson Mark C.
Abstract: Despite the significant impact of the awareness of perspectival relativism on the religious imagination, recent philosophers and theologians have rarely subjected epistemological relativism to careful scrutiny. This paper attempts to overcome the current theological impasse by a careful exploration of the metaphysical implications of relativism. The central thesis of the essay is that truth is relative because meaning is contextual and being is relational. Contextualized meaning and relational being join to form relative truth disclosed through symbolic awareness. The roots of contemporary relativism lie deep within eighteenth and nineteenth century philosophical movements and are inseparably entangled with the psycho-social pluralization endemic to the process of modernization. The efforts of Neo-orthodoxy, polytheism, and the scientific study of religion to resolve dilemmas posed by epistemological relativism are inadequate. What has gone unnoticed is that the discovery of truth's relativity is the realization of its inherently dialectical character. This insight begins to emerge when it is recognized that meaning is contextual and context is semiophantic. Principles identified in Hegel's logic, in Merleau-Ponty's phenomenology of temporality, and in Ricoeur's and Gadamer's hermeneutics disclose that meaning assumes form through dialectical interrelationship in which co-implicates mutually constitute each other. The synchronic and diachronic dimensions of relationality reveal the inexhaustability and perpetual revisability of meaning. The problem of semantics, however, is inseparable from the question of ontology. Ontological reflection leads to the conclusion that being itself is dialectical-fundamentally social or essentially relational. Determinate identity is born of ontological intercourse with otherness. Relations are not external and accidental, but are internal and essential to being itself. Identity and difference, unity and plurality, oneness and manyness are thoroughly corelative, joined in a dialectical relation of reciprocal implication. This pluralized unity and unified plurality is the ontological matrix of truth's relativity. Symbolic awareness is the interface of contextual meaning and relational being. The density of constitutive relations and the nascence of concrete actuality engender a dissonance between manifest and latent content in the reflection of being in consciousness. The polysemy of symbols captures the polymorphism of being in a way that establishes the need for a constant process of decipherment in which we reformulate our notions in order more fully to penetrate synchronic and diachronic relations that are ontologically definitive. By maintaining the tension between the revealed and the concealed, symbolic awareness insures that knowledge always evolves through ceaseless reinterpretation. For symbolic consciousness, truth, as being itself, forever becomes. The essay concludes with the suggestion that the wedding of a relativistic epistemology and a relational ontology in a symbolics of the religious imagination reopens the possibility of constructive theological reflection in a pluralistic age.
Link: http://www.jstor.org/stable/1462753
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263716
Date: 6 1, 1930
Author(s): Underhill David R.
Abstract: This essay examines, from the point of view of an existential hermeneutics, five accounts of transpersonal experience: Robert Monroe's Journeys Out of the Body, Paul's experience in the third heaven in II Corinthians 12, a description of rapture by Teresa of Avila, a disembodied vision of guardian spirits by John Lilly from The Center of the Cyclone, and the vision of the assault of the Lords of the Dead from the Tibetan Book of the Dead. Through a consideration of world, embodiment, death, care and other existential categories, the discussion in each case focuses on a central ambiguity about the personal identity of the narrator. The question of authenticity, in a Heideggerian sense, is posed to these materials, and the central ambiguity is shown to strike so deeply as to undercut the assumption of autonomy as the criterion of authenticity. Being-toward-death is relativized in such experiences, but relativized by an even more radical threat to individual existence. In conclusion, some generalized principles are offered as heuristic criteria for interpreting transpersonal experience in general.
Link: http://www.jstor.org/stable/1463251
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263706
Date: 12 1, 1951
Author(s): Makemson Laurence L.
Abstract: M. W. Makemson, The Book of the Jaguar Priest (New York: Henry Schuman, 1951)
Makemson
The Book of the Jaguar Priest
1951
Link: http://www.jstor.org/stable/1463490
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion
Issue: i263710
Date: 12 1, 1944
Author(s): Stevenson Walter J.
Abstract: Recent study of the nature of textuality as such opens new insights for the study of the Bible. Although individual parts of the Bible have oral antecedents, the Bible as a whole has existed only as a text, and a unique kind of text, folded back on itself out of communal memory as no other book has been. A text is a monument. Textuality establishes a special relationship between discourse and death. Spoken words are exchanges between living persons. The text presents its message as well if its author is dead as it does if he or she is alive. Print is even more bound to death than writing is. In comparison with oral performance-delivery of an oration, song-a text physically has certain special alliances with past time. All texts come out of the past. Literature as text is psychologically retrospective: its effects typically include an element of nostalgia. Because of its future orientation, culminating in the closing words of Revelation, "Come, Lord Jesus" (as against typical narrative closes such as "They lived happily ever after"), the Bible has an unusual relationship to textuality: it is not literature in the way other texts are. Typical narrative plot structures existence retrospectively: the story is organized back from the conclusion. This retrospective organization is maximized by writing, which tightens plot and makes more of re-cognition, a kind of return to the beginning (the past) and hence a cyclic pattern. In addition to being related intimately to death, writing and print are also limitlessly fecund, the central forces in the evolution of consciousness, once they appear. The fecundity of writing and print, like other fecundity in human existence, is achieved by passage through death. "Unless the grain of wheat dies." The Word of God in the Person of Jesus Christ is conceived of by analogy with the spoken word. The Father speaks the Word, the Son (eo verbum quo filius); he does not write the Word, who would then by biblical attestation be not life but death: "The letter kills, but the spirit [pneuma, breath, producer of speech] gives life." The Son passes through death to resurrected life. The written text, also God's word, must also be resurrected-by interpretation, by being inserted into the lifeworld of living persons. Hermeneutics is resurrection and in common Christian teaching demands faith. Study of the textuality of the Bible-which presumes but is not the same as study of the text of the Bible-opens many new theological questions and / or gives new contours to old questions.
Link: http://www.jstor.org/stable/1463750
Journal Title: Journal of the American Academy of Religion
Publisher: Oxford University Press
Issue: i263809
Date: 9 1, 1996
Author(s): Zaleski Charles T.
Abstract: Lear: 148-166, 219-246
148
Link: http://www.jstor.org/stable/1466523
Journal Title: La Ricerca Folklorica
Publisher: Grafo Edizioni
Issue: i264937
Date: 10 1, 1923
Author(s): Mauss Sergio Dalla
Abstract: Field research is a crucial component, if not the very foundation, of anthropological research. The concept is straightforward enough to seem a truism. One could stop here an enthuse on the heuristic benefits of participant observation (some scholars do so with an almost religious zeal). Otherwise one can adopt a more wary attitude and question the hidden, unspeakable reasons for such passion. A look at academia with an ethnographic slant (if one is free, so to say, to "ethnograph" the ethnographer) is sufficient to realise that field-work rhetoric is pervaded with extra-scientific motives. In the background lie corporate interests more similar to exclusion and "ethnological cleaning" than epistemology.
Link: http://www.jstor.org/stable/1479957
Journal Title: La Ricerca Folklorica
Publisher: Grafo Edizioni
Issue: i264935
Date: 10 1, 1985
Author(s): Yonnet Sergio Dalla
Abstract: The legend is, as custum, the place were the principle of reality is suspended: "the place were day-dreaming is allowed". Actually, in the current practice, the use of this fabulous space/instrument crosses ambits officially destinated to the reverie. Fragments of legend impregnate the entire experience allowing us the most shameless alchemy. If we consider the "legendary" in its pragmatic implications and pass through the question: "what do we do, in the every day life, when we evoke in a more or less explicit way the semantic constellation linked with the notion of legend?", then the "legendary" is not so much the "projective place" where we live for a moment our phantasies, but rather an operation that allows to reconcile concrete interests and ideal values, playing on the demarcation line and mixing up cards skilfully.
Link: http://www.jstor.org/stable/1480107
Journal Title: Canadian Journal of Education / Revue canadienne de l'éducation
Publisher: Canadian Society for the Study of Education
Issue: i266072
Date: 10 1, 1983
Author(s): Van Ijzendoorn Carole
Abstract: À une époque où l'on dit des jeunes qu'ils sont dépolitisés, nous nous sommes interrogés sur l'éducation politique des jeunes Québécois. Cet aspect de leur éducation est analysé à partir de la documentation du ministère de l'Éducation et à partir d'entrevues et de questionnaires distribués dans des écoles primaires, secondaires et des Cégeps de la région de Québec. La grande majorité des étudiants du collégial et du secondaire que nous avons interrogés disent s'intéresser à la politique. Par contre, leurs professeurs soutiennent que ces derniers ne s'y intéressent pas d'une façon soutenue. Quoiqu'il en soit, les étudiants ne semblent pas très bien connaître le système politique canadien. Les auteurs de cet article suggèrent d'améliorer l'apprentissage du civisme par des activités de sensibilisation et d'implication dans la vie de l'école. /// Many believe contemporary youth are apolitical. We have chosen to assess this belief by studying the political education of Quebec youth. Ministry of Education documents, and interviews and questionnaires from elementary and secondary schools and CEGEPS of the Quebec City region, showed the great majority of CEGEP and secondary school students claimed to be interested in politics. Their teachers, however, say that student interest is not always sustained. Certainly students do not know the Canadian political system very well. Improved civic education requires that schools introduce pupils to political life and involve them in school life.
Link: http://www.jstor.org/stable/1495423
Journal Title: British Educational Research Journal
Publisher: Carfax Publishing Company
Issue: i266401
Date: 12 1, 1995
Author(s): Wolcott Phil
Abstract: This article analyses a recently completed research project, to answer the question, on what were the findings based? It draws on the hermeneutics of Gadamer to explore the relationship between researcher and research subject in qualitative educational research. It argues that all qualitative research findings are simultaneously subjective and objective, being essentially constructed interpretations of data which are partly, but only partly, external to the researcher. Yet many contemporary educational researchers tend to focus almost exclusively on either the subject matter under investigation or upon the standpoint of the researcher him/herself. A simultaneous combination of both is necessary to understand the nature of research findings.
Link: http://www.jstor.org/stable/1501559
Journal Title: British Educational Research Journal
Publisher: Carfax Publishing Company
Issue: i266408
Date: 4 1, 1996
Author(s): Woods Pat
Abstract: Anecdotal evidence suggests that many qualitative researchers have had the experience of discovering that their informants had told them lies. This is quite different to those instances where faulty memory, subjective perception, partial or erroneous knowledge, a desire to give the researcher what they think they want, or even where a 'personal myth' comes in to play, because a lie is a conscious and deliberate intention to deceive. What should researchers do when they discover that they have been misled? What are the implications for qualitative methodology and its practitioners in the light of the criteria for good practice outlined in the Tooley Report? This article draws on two examples of informants who lied, in order to explore some of the questions and issues that can arise. It suggests, tentatively, that generic criteria may not always be sufficiently sensitive to cope with complexities of social life.
Link: http://www.jstor.org/stable/1501598
Journal Title: The Harvard Theological Review
Publisher: Harvard University Press
Issue: i267044
Date: 1 1, 1948
Author(s): Cuénot Christopher F.
Abstract: Comment je vois (1948), p. 23.
23
Comment je vois
1948
Link: http://www.jstor.org/stable/1508793
Journal Title: The Harvard Theological Review
Publisher: Faculty of Divinity, Harvard University
Issue: i267120
Date: 4 1, 1986
Author(s): Frank Steven D.
Abstract: Gadamer, Truth and Method, 299.
Link: http://www.jstor.org/stable/1509553
Journal Title: Design Issues
Publisher: MIT Press
Issue: i267285
Date: 10 1, 1958
Author(s): Polanyi Richard
Abstract: ) Schön (note 44).
Link: http://www.jstor.org/stable/1511599
Journal Title: International Political Science Review / Revue internationale de science politique
Publisher: Butterworths Scientific Limited
Issue: i272292
Date: 1 1, 1984
Author(s): Llosa Roberto
Abstract: Notre analyse repose sur deux hypothèses générales complémentaires. La première hypothèse affirme l'existence non pas d'une crise de la pensée politique mais de trois situations critiques auxquelles doit faire face le pensée politique et qui déterminent des formes d'incertitude spécifiques, irréductibles les unes aux autres. La deuxième hypothèse affirme que l'intelligibilité des crises que connaît la pensée politique passe par celle des conditions politiques dans lesquelles s'exerce cette pensée. Pour préciser ces deux hypothèses nous faisons appel à un modèle construit à partir de la structure d'une action. Trois formes d'incertitude sont ainsi repérées: une incertitude concernant les valeurs, une incertitude concernant l'état des choses et une incertitude portant sur les voies d'action. Transposées sur le plan ou la dimension de la structure sociale, ces trois formes d'incertitude sont à saisir et à examiner respectivement comme crise au niveau du système de légitimation et de motivation, comme crise au niveau du système organisationnel ou des institutions et comme crise au niveau des stratégies ou système "opérationnel". Nous localisons la première forme de crise dans les sociétés du capitalisme "central", la deuxième dans les formations sociales socialistes et la troisième dans les sociétés du capitalisme "périphérique". A partir d'une analyse des conditions politiques qui ont rendu possible l'émergence de ces formes spécifiques de crise nous essayons de déterminer au moins certaines conditions nécessaires--mais non pas suffisantes--de leur dépassement. /// Two general complementary hypotheses underlie this analysis. The first contends that, although political science does not confront a crisis, it faces three critical challenges giving rise to uncertainty in the discipline. The second hypothesis asserts that to understand the present challenges testing political theory, it is necessary to relate the latter to the prevailing political context. To clarify the two hypotheses a model is presented, growing out of the structure of action. Three forms of uncertainty are thus identified, relating respectively to values, the state of affairs, and the means of action. These three uncertainties, seen in terms of social structure, are to be understood and examined in turn, in terms, respectively, of questions of legitimization and motivation, at the level of institutional and organizational arrangements, or with respect to strategy and "operational" systems. The first are identified in societies under a "central" capitalism, the second with socialist social organization, and the third with "peripheral" capitalism. On the basis of an analysis of political conditions which have facilitated the emergence of these specific forms of challenges, an effort is made to determine conditions which are necessary--but not sufficient--for these challenges to be dealt with.
Link: http://www.jstor.org/stable/1600886
Journal Title: Comparative Literature
Publisher: University of Oregon
Issue: i301565
Date: 4 1, 1985
Author(s): Weber Meili
Abstract: Seyla Benhabib, who attacks him for
his "neglect of the structural sources ofinequality, influence, resource and power" (124)
124
Link: http://www.jstor.org/stable/1770799
Journal Title: Poetics Today
Publisher: Duke University Press
Issue: i303117
Date: 7 1, 1992
Author(s): Wyschogrod Shira
Abstract: Wolosky 1993
Link: http://www.jstor.org/stable/1773442
Journal Title: Philosophy of Science
Publisher: Philosophy of Science Association
Issue: i302046
Date: 6 1, 1979
Author(s): Wartofsky Patrick
Abstract: Hesse (1980).
Link: http://www.jstor.org/stable/188010
Journal Title: The American Political Science Review
Publisher: The American Political Science Association
Issue: i333635
Date: 3 1, 1962
Author(s): Wheelwright Eugene F.
Abstract: Ricoeur explains this point (1977, pp.
300-03)
300
Link: http://www.jstor.org/stable/1954738
Journal Title: The American Political Science Review
Publisher: The American Political Science Association
Issue: i333662
Date: 6 1, 1966
Author(s): Skinner John G.
Abstract: Recent challenges to traditional approaches and purposes for studying the history of political theory have raised questions about its constitution as both a subject matter and subfield of political science. Methodological arguments advocating what is characterized as a more truly historical mode of inquiry for understanding political ideas and recovering textual meaning have become increasingly popular. The relationship of these hermeneutical claims about historicity, such as that advanced by Quentin Skinner, to the actual practice of interpretation is problematical. Such claims are more a defense of a certain norm of historical investigation than a method of interpretation, and the implications of this norm for the reconstitution of the history of political theory require careful consideration.
Link: http://www.jstor.org/stable/1961112
Journal Title: Human Studies
Publisher: Kluwer Academic Publishing
Issue: i20010333
Date: 1 1, 2003
Author(s): Johnson Greg
Abstract: This essay takes up the claim made recently by Simon Critchley in The Companion to Continental Philosophy that a "feature common to many philosophers in the Continental tradition" is the "utopian demand that things be otherwise." The general question I pursue has to do with whether or not such a claim includes movements within Continental philosophy that do not self-identify with the utopian (like critical theory). The particular question has to do with whether or not the movement of phenomenology is utopian or does it, because of its other commitments, view the utopian as the antithesis to its orientation, which makes that claim that phenomenology is utopian seem strange. My thesis is that phenomenology can be seen as a utopian tradition but that some account must be given that demonstrates this connection to the utopian. In particular, I argue that Maurice Merleau-Ponty's phenomenology provides an understanding of the utopian, which I call a non-conventional view, that is vastly different from the one assumed by most when they see or hear the word "utopian," which I lable conventional. I show that such a non-conventional understanding can be developed in a way that neither requires us to view the utopian solely as opposed to finitude and contingency, nor a form of thought and action from which we necessarily need to dissociate ourselves. It is this non-conventional view of the utopian that in the end enables us to understand how Continental philosophy in general and phenomenology in particular are important bearers of the utopian demand that things be otherwise.
Link: http://www.jstor.org/stable/20010341
Journal Title: Human Studies
Publisher: Kluwer Academic Publishing
Issue: i20010370
Date: 1 1, 2004
Author(s): Piercey Robert
Abstract: While it is clear that the Gadamer-Habermas debate has had a major influence on Paul Ricoeur, his commentators have had little to say about the nature of this influence. I try to remedy this silence by showing that Ricoeur's account of tradition is a direct response to the Gadamer-Habermas debate. First, I briefly explain the debate's importance and describe Ricoeur's reaction to it. Next, I show how his discussion of tradition in Time and Narrative steers a middle course between Gadamerian hermeneutics and Habermasian Ideologiekritik. Finally, I raise some critical questions about the adequacy of Ricoeur's middle course. Specifically, I argue that it rests on an implausible distinction between the form and the content of tradition.
Link: http://www.jstor.org/stable/20010375
Journal Title: Human Studies
Publisher: Kluwer Academic Publishing
Issue: i20011187
Date: 4 1, 1998
Author(s): Topper Keith
Abstract: In recent years a number of writers have defended and attacked various features of structural, or neo-realist theories of international politics. Few, however, have quarrelled with one of the most foundational features of neorealist theory: its assumptions about the nature of science and scientific theories. In this essay I assess the views of science underlying much neorelist theory, especially as they are articulated in the work of Kenneth Waltz. I argue not only that neorealist theories rest on assumptions about science and theory that have been questioned by postpositivist philosophers and historians of science, but also that the failure to consider the work of these writers yields theories of international politics that are deficient in several respects: they are "weak" theories in the sense that they cannot illuminate crucial features of international politics, they presuppose and sustain a narrow view of power and power relations, they reify practices and relations in the international arena and they offer little promise of producing the sort of "Copernican Revolution" for which Waltz called (or, more modestly, even a minimally satisfactory theory of international politics). In light of these shortcomings, I sketch an alternative approach to the study of international affairs, one that has been termed "prototype studies." I contend that such an approach provides scholars with a rigorous way of studying international politics, without being a theoretical science.
Link: http://www.jstor.org/stable/20011191
Journal Title: African Studies Review
Publisher: African Studies Association
Issue: i20065090
Date: 9 1, 2005
Author(s): de Lame Danielle
Abstract: Rwanda became a Belgian trusteeship under mandate of the Société des Nations after the first World War. With churches playing a prominent role in the political evolution of Rwanda, the two countries were closely bound together. After the 1959 revolution in Rwanda and independence in 1962, development cooperation with strong NGO input still linked them. While the genocide still has tragic influence on the new Rwanda, Belgium has undergone a political process leading to a federal state. The colonial past refers to a national past. Changes in Rwanda and Belgium question any collective attempt of mourning for a past that is very different for all parties involved. /// Le Rwanda devint une possession de la Belgique sous le mandat de la Société des Nations après la Première Guerre Mondiale. La conséquence du rôle proéminent des églises dans l'évolution politique du Rwanda fut la création de liens étroits entre les deux pays. Après la révolution de 1959 au Rwanda et l'indépendance en 1962, la coopération de développement avec l'impact des ONG ont maintenu ces liens entre les deux pays. Alors que le génocide a aujourd'hui toujours des conséquences sur le Rwanda moderne, la Belgique a, elle, a vécu une transformation politique menant à la formation d'un état fédéral. Le passé colonial se mire dans le passé national. Les transformations du Rwanda et de la Belgique mettent en question toute tentative collective de faire l'expérience du deuil d'un passé commun, vécu de manière très différente par les deux cultures.
Link: http://www.jstor.org/stable/20065094
Journal Title: Contemporary European History
Publisher: Cambridge University Press
Issue: i20081335
Date: 2 1, 2007
Author(s): Freeman Kirrily
Abstract: Jean-Marie Guillon, 'Sociabilité et Rumeurs en Temps de Guerre: Bruits et
Contestations en Provence dans les Années Quarante', Provence Historique 47 (187) (1997), 245-58.
Link: http://www.jstor.org/stable/20081339
Journal Title: Contemporary European History
Publisher: Cambridge University Press
Issue: i20081727
Date: 3 1, 2000
Author(s): Deli Peter
Abstract: Face au Scepticisme [1976-1993]: les mutations du paysage intellectuel ou l'invention de l'intellectuel démocratique
(Paris:Editions la Découverte, 1994).
Link: http://www.jstor.org/stable/20081731
Journal Title: Oxford Art Journal
Publisher: Oxford University Press
Issue: i20108002
Date: 1 1, 2008
Author(s): Prendeville Brendan
Abstract: 'Bundles for Them. A
History of Giving Bundles' (p. 379)
Link: http://www.jstor.org/stable/20108006
Journal Title: Synthese
Publisher: Kluwer Academic Publishers
Issue: i20117470
Date: 1 1, 1996
Author(s): Ricoeur Paul
Abstract: If Descartes's "Cogito" can be held as the opening of the era of modern subjectivity, it is to the extent that the "I" is taken for the first time in the position of foundation, i.e., as the ultimate condition for the possibility of all philosophical discourse. The question raised in this paper is whether the crisis of the "Cogito", opened later by Hume, Nietzsche and Heidegger on different philosophical grounds, is not already contemporaneous to the very positing of the "Cogito".
Link: http://www.jstor.org/stable/20117477
Journal Title: Ethnomusicology Forum
Publisher: Taylor & Francis
Issue: i20184615
Date: 11 1, 2008
Author(s): Iguchi Kawori
Abstract: This article seeks to explore the act of reading as an essential element of notated musical practices and of the construction of knowledge about them. By examining how musical notations affect their reader-performers (and vice versa) in two different musical contexts in Japan--the Kyoto Gion festival and amateur lessons on the nohkan flute--the article draws attention to the ways in which the act of reading notation is central to the construction of knowledge about such musical practices. With reference to Etienne Wenger's notion of learning as a process of alignment, and to debates in the anthropology of reading, it then argues that, for learners of these musics, reading notations is a practice of reverse tracing towards the bodily practices of the accomplished. In discussing the musicians' concern for the efficacy of reading as a means of achieving a relevant state of understanding, the article also addresses questions on the role of reading as a method of becoming knowledgeable in the practice of anthropological inquiry.
Link: http://www.jstor.org/stable/20184621
Journal Title: Revue française de sociologie
Publisher: Editions Ophrys
Issue: i20453408
Date: 12 1, 2006
Author(s): Lemel Yannick
Abstract: Steve
Bruce (2001)
Link: http://www.jstor.org/stable/20453412
Journal Title: Revista Mexicana de Sociología
Publisher: Instituto de Investigaciones Sociales de la Universidad Nacional Autonoma de Mexico
Issue: i20454331
Date: 6 1, 2008
Author(s): Faletti Valeria
Abstract: Offe, 1988: 164
Link: http://www.jstor.org/stable/20454337
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de Sciences Po
Issue: i20475540
Date: 3 1, 2009
Author(s): Chaubet François
Abstract: Michel Trebitsch, op. cit.
Link: http://www.jstor.org/stable/20475554
Journal Title: Hispamérica
Publisher: Hispamérica, Saúl Sosnowski
Issue: i20539803
Date: 12 1, 1994
Author(s): Sklodowska Elzbieta
Abstract: A. J. Greimas, "The Veridiction Contract", New Literary History, vol. XX, no 31 (1989),
pp. 651-60.
Link: http://www.jstor.org/stable/20539806
Journal Title: Review of International Studies
Publisher: Cambridge University Press
Issue: i20542787
Date: 4 1, 2009
Author(s): Ciutǎ Felix
Abstract: Karin Fierke, 'Changing Worlds of Security', in Keith Krause and Michael C. Williams (eds),
Critical Security Studies (Minneapolis: University of Minnesota Press), p. 248.
Link: http://www.jstor.org/stable/20542791
Journal Title: Quaderni Urbinati di Cultura Classica
Publisher: Instituto Editoriali e Poligrafici Internazionali
Issue: i20546867
Date: 1 1, 2005
Author(s): Giordano-Zecharya Manuela
Abstract: Ibid.
Link: http://www.jstor.org/stable/20546873
Journal Title: Studi Storici
Publisher: Istituto Gramsci Editore
Issue: i20565388
Date: 6 1, 1990
Author(s): Maiello Francesco H.
Abstract: La prima edizione del calendario composto esclusivamente di immagini e simboli Almanack des
bergers, Liège, V.ve Barnabé, 1758. I calendari per simboli sono: Dieu soit béni e Almanack du
bon laboureur: «Il arriva plus que centenaire jusqu'en 1850»: Socard, Mémoires de la Société
académique d'agriculture des sciences, arts et belles lettres du département de l'Aube, 1881,
p. 336. In questa nuova prospettiva andrebbe studiato il Messager Boiteux, il calendario di
Basilea, poi stampato a Vevey dall'inizio del XVIII secolo e ampiamente diffiiso in Francia,
soprattutto a partire dalla meta del Settecento.
Link: http://www.jstor.org/stable/20565393
Journal Title: Studi Storici
Publisher: Edizioni Dedalo
Issue: i20565615
Date: 6 1, 1994
Author(s): Festa Roberto
Abstract: Dopo un periodo, negli anni Sessanta e Settanta, in cui la fortuna di Lovejoy sembrò
declinare, lo studioso è tornato d'attualità negli anni Ottanta, con la ripresa della di-
scussione teorica intorno alia storia intellettuale. Nel 1987 il «Journal of the History of
Ideas» dedicò un numero per celebrare il mezzo secolo della Great Chain of Being, con
articoli di D.J. Wilson, G. Gordon-Bournique, E.P. Mahoney, F. Oakley e Melvin Ri-
chter (cfr. Lovejoy, «The Great Chain of Being» and the History of Ideas, in «Journal of
the History of Ideas», 48, 2, 1987). Contributi importanti sono inoltre venuti da Donald
R. Kelley, Tattuale editor del «Journal». Tra questi citiamo D.R. Kelley, Horizons of In-
tellectual History: Retrospect, Circumspect, Prospect, in «Journal of the History of Ideas»,
48, 1, 1987, pp. 143-169; e, sempre di Kelley, What is happening to the History of Ideas?,
in «Journal of the History of Ideas», 51, 1990, pp. 3-25. Proprio quest'ultimo articolo
rappresenta a tutt'oggi uno dei piú equilibrad tentativi di bilancio della history of ideas,
e al tempo stesso una meditazione sui futuro della disciplina da parte di uno degli «ere-
di» di Lovejoy. Significativamente Kelley propone di utilizzare Tespressione intellectual
history, e non piú history of ideas, proprio a voler allontanare i «fantasmi» di idealismo
impliciti nella scelta di fare della storia della filosofia il referente privilegiato della di-
sciplina (un'attitudine che era certamente di Lovejoy). Intellectual history è secondo Kel-
ley «doing a kind, or several kinds, of historical interpretation, in which philosophy and
literature figure not as controlling methods but as human creations suggesting the con-
ditions of historical understanding» [What is happening, cit., p. 18). L'approccio inter-
disciplinare, che era stato uno dei punti centrali del programma lovejoyano, rimane an-
cor oggi secondo Kelley valido, anche se ciò non deve significare Tadozione di strumenti
critici «alla moda» propri di altre discipline. A questo proposito si pone per Kelley il
problema dell'atteggiamento da tenere nei confronti di studiosi come Hayden White,
Dominick LaCapra, David Harlan, teorici del linguistic turn, un modo di fare storia che
si awale delle indicazioni provenienti dall'ermeneutica di Gadamer e Ricoeur, da Hei-
degger e dai suoi discepoli francesi Foucault e Derrida, e che rifiuta ogni reale possibi-
lità di giungere a una determinazione delle intenzioni dell'autore, cioè di un «significa-
to», della verità di un'opera, e del contesto entro cui Topera è stata composta. Per Kel-
ley non era possibile evitare le implicazioni che il linguistic turn poneva, tanto piú che
esso si rivelava utile soprattutto nel rivelare risorse, strutture, memorie culturali conser-
vate nel linguaggio (topoi, tropi, metafore, analogie), non soltanto dell'alta cultura ma
anche delle forme di espressione irriflessa, o popolare (anche questo secondo un'indica-
zione di Lovejoy). Se è però vero che il significato di un testo non è univoco, è altret-
tanto vero secondo Kelley che la ricerca delle intenzioni dell'autore è premessa indi-
spensabile di qualsiasi lavoro di storia intellettuale. Quanto alia questione dell'attenzio-
ne al «contesto», che i sostenitori del linguistic turn denigrano, Kelley prende atto che
non è certamente possibile giungere alia ricostruzione dell'intera rete di relazioni entro
cui un'opera si colloca. Ciò non significa pero che il testo o l'autore studiato non pos-
sano essere collocati in un «contesto», e che quindi, attraverso lo studio del linguaggio
di un'epoca, non si riesca a ricostruire le condizioni di possibilità per la nascita di
un'opera.
Link: http://www.jstor.org/stable/20565621
Journal Title: Studi Storici
Publisher: Edizioni Dedalo
Issue: i20566703
Date: 6 1, 1995
Author(s): Sgambati Valeria
Abstract: Cfr. C. Ef Reagan and D, Stewart, eds., The Philosophy of Paul Ricoeur, Boston, 1978,
pp. 77-79, citato in H. White, La questione della narrazione nella teoria contemporanea
della storiografia, cit., pp. 69-70.
Link: http://www.jstor.org/stable/20566708
Journal Title: Studi Storici
Publisher: Carocci Editore
Issue: i20567347
Date: 6 1, 2006
Author(s): Brazzoduro Andrea
Abstract: M. Rebérioux, Le Génocide, le juge et l'historien, in «L'Histoire», novembre 1990, 138,
pp. 92-94.
Link: http://www.jstor.org/stable/20567355
Journal Title: International Journal of Sociology
Publisher: M. E. Sharpe
Issue: i20628279
Date: 4 1, 2007
Author(s): Gödl Doris
Abstract: Using the example of former Yugoslavia, specifically the Serbian and Croatian nations, this article examines the transformation of collective memory of aggression and victimhood by focusing on the content of national narratives. The article begins by examining narratives developed at the founding of Yugoslavia and proceeds to trace the reinterpretation of these narratives as a function of their political instrumentality—especially in Serbia and Croatia—for respective nationalist projects. In the end, the article provides tools with which to frame two questions: first, whether political and social stability is being created at the cost of forgetting and repression; second, whether a "policy of remembrance" is socially "desirable" in practice. Both forgetting and an instrumental "policy of remembrance" based on the power of revelation perpetuate aggressor—victim divisions: what is needed, rather, is a stable, systematic process of remembrance and reconciliation.
Link: http://www.jstor.org/stable/20628284
Journal Title: Bibliothèque d'Humanisme et Renaissance
Publisher: Librairie Droz S. A.
Issue: i20675336
Date: 1 1, 1975
Author(s): Roussel Bernard
Abstract: Erasme, Ratio seu Methodius compendio perveniendi ad veram theologiam, dans
Ausgewählte Schriften, Bd. III, Darmstadt, 1967, p. 230 et 258.
Link: http://www.jstor.org/stable/20675338
Journal Title: Bibliothèque d'Humanisme et Renaissance
Publisher: Librairie Droz S. A.
Issue: i20680879
Date: 1 1, 2005
Author(s): Stawarz-Luginbühl Ruth
Abstract: Exemplaires consultés: BNF (Gallica); Bibliothèque publique et universitaire de Neu-
châtel (cote ZQ 300) ; Stadt- und Universitätsbibliothek Bern (cote k. 14).
Link: http://www.jstor.org/stable/20680883
Journal Title: Revista Chilena de Literatura
Publisher: Departamento de Literatura, Universidad de Chile
Issue: i20697357
Date: 11 1, 2009
Author(s): Mac-Millan Mary
Abstract: Agamben 10
Link: http://www.jstor.org/stable/20697363
Journal Title: College Literature
Publisher: West Chester University
Issue: i20749578
Date: 4 1, 2010
Author(s): Marrouchi Mustapha
Abstract: Caryl Phillips's narrative is painfully concerned with the relationship of Empire, Colony, and the In-between; Europe, Africa, and the Caribbean; slavery, rebellion, and freedom; Men, women and children; absent or useless fathers and damaged, aimless sons. It explores what hold in common while never losing sight of the painful quotidian, the specific. It is a narrative where the picaresque shakes hands with the epic and the linearity is broken, encircled, and put fast forward or in reverse by a mise-en-abîme of sorts: the tale-within-the-tale-within-the-tale even if interrupted by the tapestry of an emergent voice that finally proposes itself as both the identity and the difference of its verbal universe. "Enter your own self and discover the world," Phillips seems to be saying, "but also go out into the world and discover yourself." Once that call is answered, fiction itself becomes another way of questioning truth as we strive for it through the paradox of a lie. That lie can be called the imagination. It can also be seen as a parallel reality. For it may be observed as a critical mirror of what passes for the truth in the world of convention. It certainly sets up a second universe of being, where the narrator, say Cambridge in Cambridge, has a reality greater, though no less important, than the host of hastily met and then forgotten people we deal with on a daily basis. It is in this sense that Phillips brings into light another way of telling in that his narrative gives weight and presence to the virtues and vices—the fugitive personalities—of our daily acquaintance. This is the prerogative of his style, which I try to discuss in this essay. It has the power to render disenchantment and pleasure without resolving the contradiction between them. In fact, what holds them in tension, as equal forces straining in opposite directions, is the artist's mature subjectivity, stripped of hubris, unashamed either of its fallibility or of the modest assurance it has gained as a result of being out of place and not quite right.
Link: http://www.jstor.org/stable/20749583
Journal Title: Il Giappone
Publisher: Centro di Cultura Italo-Giapponese
Issue: i20749767
Date: 1 1, 1994
Author(s): Vienna Maria Gioia
Abstract: Il sisma rase al suolo la zona di Tökyö e i paesi circostanti (1 settembre 1923).
Link: http://www.jstor.org/stable/20749772
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: Center for Historical Social Research / Zentrum für Historische Sozialforschung
Issue: i20762120
Date: 1 1, 2006
Author(s): Keller Reiner
Abstract: KELLER, HIRSELAND, SCHNEIDER and VIEHÖVER
(2005).
Link: http://www.jstor.org/stable/20762128
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: Center for Historical Social Research / Zentrum für Historische Sozialforschung
Issue: i20762349
Date: 1 1, 2009
Author(s): Schmid Georg
Abstract: Unquestionable as history may seem, there are all the same quite different readings and disparate inferences despite the same series of facts. This goes to show that even professional historians can sometimes be overcome by meditations on past possibilities of bifurcations. As to "alternatives to actual history," is serves well to bear in mind that few are plausible, but that belief in a predeterminative universe of necessities would certainly be misplaced. Whereas some occurrences are clear-cut enough to make us understand which components would have had to be changed in order to get a different outcome, others are of such a high degree of complexity that attempts to imagine an alternative course and divergent results remain rather illusory: the examples of Midway (the former type) and the defeat of France in 1940 (intricately overdetermined) clearly show that it pays in any case, in defiance to all complexities, to consider past potential. It is prerequisite for choosing between future options in more reasonable and efficient ways than hitherto.
Link: http://www.jstor.org/stable/20762355
Journal Title: Cahiers d'ethnomusicologie
Publisher: ateliers d'ethnomusicologie
Issue: i20799672
Date: 1 1, 2009
Author(s): Olivier Emmanuelle
Abstract: Ces relations sont facilitées dans la mesure
où Jul'hoan etIXuu parlent deux dialectes d'une
même langue (Güdelmann et Vossen 2000).
Link: http://www.jstor.org/stable/20799683
Journal Title: Sociological Focus
Publisher: North Central Sociological Association
Issue: i20831390
Date: 4 1, 1986
Author(s): Dickie-Clark Hamish F.
Abstract: In this paper I try to show what kind of theory Giddens' theory of structuration is. I do so by first listing what Giddens accepts and what he rejects in his assessments of functionalism, hermeneutics, structuralism, and the writings of Marx. For what I think are good reasons, most of this part is given over to the use Giddens makes of Gadamer's hermeneutic philosophy. Next I set out my understanding of Giddens' view of theory as primarily concerned "with reworking conceptions of human being and human doing, social reproduction and social transformation" (Giddens 1984:xx). I seek to show the crucial implications of this for the way that theory enters directly into and helps to consitute social life. Taken together, these two steps lead to the conclusion that Giddens' theory is neither an attempt at an over-arching "Grand Theory," nor an imposition of new orthodoxy in place of the old. Instead I suggest that his avowed eclecticism is closely akin to the hermeneutic goal contained in Gadamer's concept of the "fusion of horizons." This notion recognizes the never-to-be-completed, but basic, human activity of creatively questioning what has been handed down from the past. It is questioned so that it may be applied — incomplete as it is — to the changed situation of the present with its different interests and problems. That those who can and do question it are themselves the products of past tradition, calls for a kind of social theory that is in some ways different from that modeled on the explanatory "laws" of natural science. I contend that Giddens' theory of structuration is such a theory. (For an introductory overview of the theory itself, see Dickie-Clark, 1984).
Link: http://www.jstor.org/stable/20831395
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20841693
Date: 9 1, 1954
Author(s): DEVAUX André-A.
Abstract: Méditations Cartésiennes, p. 3-4. Cf. aussi l'article sur la
Crise des Sciences Européennes où Husserl s'adresse à « chaquc homme
qui veut sérieusement devenir philosophe » (Et. Phil., 1949, 3-4,
p. 274-275).
Link: http://www.jstor.org/stable/20841696
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20847468
Date: 6 1, 1978
Author(s): Beaufret Jean
Abstract: Was ist Meta-
physik ? p. 17
Link: http://www.jstor.org/stable/20847480
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20847796
Date: 6 1, 1981
Author(s): Villela-Petit Maria da Penha
Abstract: R. Penrose, Au c ur de la terre natale, in Hommage à Moore, éd. xx
siècle, 1972, p. 12.
Link: http://www.jstor.org/stable/20847802
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20849099
Date: 9 1, 1997
Author(s): Gagnebin Jeanne-Marie
Abstract: Yvon Brès, op. cit, chap. Ill
Link: http://www.jstor.org/stable/20849101
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20849541
Date: 6 1, 2003
Author(s): Bouton Christophe
Abstract: Sein undZeit, § 68, p. 350
Link: http://www.jstor.org/stable/20849550
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i20849827
Date: 4 1, 2007
Author(s): Cormier Philippe
Abstract: J. Ratzinger, Zum Personverständnis in der Theologie, in Dogma und Verkündigung
Munich, Erich Wewel Verlag, 1973.
Link: http://www.jstor.org/stable/20849830
Journal Title: Annual Review of Sociology
Publisher: Annual Reviews Inc.
Issue: i211067
Date: 1 1, 1998
Author(s): Franzosi Roberto
Abstract: In this paper I explore the questions of why and how sociologists should be interested in narrative. The answer to the first question is straightforward: Narrative texts are packed with sociological information, and a great deal of our empirical evidence is in narrative form. In an attempt to answer the second question, I look at definitions of narrative, distinguishing narrative from non-narrative texts. I highlight the linguistic properties of narrative and illustrate modes of analysis, paying close attention to both the structural properties of the text and its subtle linguistic nuances. I guide the reader through a detailed analysis of a short narrative text. I show how linguistics and sociology interplay at the level of a text.
Link: http://www.jstor.org/stable/223492
Journal Title: Revue d'Histoire littéraire de la France
Publisher: Presses Universitaires de France
Issue: i23013417
Date: 3 1, 2007
Author(s): Mourad François-Marie
Abstract: Ibid., p. 494.
Link: http://www.jstor.org/stable/23013424
Journal Title: Social Analysis: The International Journal of Social and Cultural Practice
Publisher: Berghahn Books
Issue: i23182019
Date: 4 1, 2007
Author(s): Øye Inger-Elin
Abstract: Building on 25 months of fieldwork in eastern Germany from 1991 to 2003, this article explores the interpenetration of aesthetics and politics, and questions them as theoretical categories. A multilayered description depicts aesthetic perception and action, guided by an imagery of façade, as constituted and reproduced by state policies, positioned experiences, and subversive responses. Moving beyond the Cold War legacy, aesthetics' potency and politicization is dated back to early nation building and Protestant and Romantic influences. Being essential to and controlled by shifting, largely authoritarian regimes, aesthetics simultaneously provided a 'shadow life' and a 'lingua franca', cross-cutting verbal and non-verbal mediums and everyday and high culture, as people juggled with, distrusted, and decoded surfaces, expressing and in search of deeper, hidden truths. I argue that historically generated aesthetic perceptions and praxis not only mark east German political culture but also emerge in Habermas's public sphere theory and, moreover, offer arguments to revise it.
Link: http://www.jstor.org/stable/23182146
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i23211194
Date: 3 1, 2012
Author(s): Calame Claude
Abstract: J'ai développé ce concept à propos de la pragmatique des récits héroïques que nous
appréhendons comme des « mythes » et des fictions narratives dans Claude Calame,
« La pragmatique poétique des mythes grecs: fiction référentielle et performance
rituelle », in F. Lavocat et A. Duprat (dir.), Fiction et cultures, Paris, sflgc, 2010, p. 33-
56; voir aussi Id., « Fiction référentielle et poétique rituelle: pour une pragmatique du
mythe (Sappho 17 et Bacchylide 13)», in D.AUGER et C. Delattre (dir.), Mythe et
fiction, Paris, Presses universitaires de Paris Ouest, 2010, p. 117-135.
Link: http://www.jstor.org/stable/23211237
Journal Title: Alif: Journal of Comparative Poetics
Publisher: American University in Cairo. Department of English and Comparative Literature
Issue: i23215077
Date: 1 1, 2011
Author(s): ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻓﺪﻭﻯ ﻛﻤﺎﻝ
Abstract: ﺗﺸﻜﻞ ﺍﻟﺴﻴﺮ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻌﺒﻴﺪ ﺻﻌﻮﺑﺔ ﺧﺎﺻﺔ ﻟﻠﻨﺎﻗﺪ ﺍﻟﻤﻌﺎﺻﺮ ﻧﻈﺮﺍﹰ ﻟﻠﺮﺅﻳﺔ ﺍﻟﻤﺘﺮﺳﺨﺔ ﻟﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺑﻮﺻﻔﻬﺎ ﺗﻌﺒﻴﺮﺍﹰ ﺣﻴﺎﹰ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺰﻧﻮﺝ ﻓﻲ ﺃﻣﺮﻳﻜﺎ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ. ﻓﻜﻞ ﻣﺎ ﻧﻌﺮﻓﻪ ﻋﻦ ﺃﺣﻮﺍﻟﻬﻢ ﺍﻟﻤﻌﻴﺸﻴﺔ ﺃﺗﻰ ﺇﻟﻴﻨﺎ ﻋﻦ ﻃﺮﻳﻖ ﺃﻓﺮﺍﺩ ﻣﺜﻞ ﻓﺮﻳﺪﺭﻳﻚ ﺩﻭﺟﻼﺱ - ﺍﻟﻌﺒﺪ ﺍﻷﻣﺮﻳﻜﻲ - ﻣﻜﻨﺘﻬﻢ ﻇﺮﻭﻓﻬﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﻢ ﺻﻮﺕ ﻣﺴﻤﻮﻉ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻟﺒﻴﻀﺎﺀ. ﻭﻣﻦ ﻫﻨﺎ ﺗﻨﺒﻊ ﺇﺷﻜﺎﻟﻴﺔ ﻗﺪﺭﺓ ﻓﺮﺩ ﺃﻭ ﺃﻓﺮﺍﺩ ﻋﻠﻰ ﺗﻤﺜﻴﻞ ﺷﻌﺐ ﺑﺄﻛﻤﻠﻪ، ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﻟﻰ ﻃﻤﺲ ﺍﻟﺤﺪﻭﺩ ﺑﻴﻦ ﺍﻟﻔﺮﺩﻱ ﻭﺍﻟﺠﻤﻌﻲ، ﺑﻴﻦ ﺍﻟﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ. ﻭﻫﺬﺍ ﻻ ﻳﻨﺘﻘﺺ ﻣﻦ ﺍﻟﻘﻴﻤﺔ ﺍﻷﺩﺑﻴﺔ ﻟﻤﺬﻛﺮﺍﺕ ﻓﺮﻳﺪﺭﻳﻚ ﺩﻭﺟﻼﺱ، ﺍﻟﺘﻲ ﺗﺘﻨﺎﻭﻟﻬﺎ ﻛﺎﺗﺒﺔ ﺍﻟﻤﻘﺎﻟﺔ ﺑﺎﻟﺘﺤﻠﻴﻞ، ﻭﺇﻧﻤﺎ ﻓﻘﻂ ﻳﺸﻜﻚ ﻓﻲ ﺻﻼﺣﻴﺘﻬﺎ ﻣﺴﺘﻨﺪﺍﹰ ﺗﺎﺭﻳﺨﻴﺎﹰ ﻳﻤﻜﻦ ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﻴﺪ ﻣﻦ ﺍﻟﺴﻮﺩ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ . Slave narratives, in general, and Frederick Douglass’s works, in particular, have created a serious difficulty for their modern readers and interpreters as representations of the otherwise silent community of black slaves. Silence here denotes their inability to enter certain domains of discourse. Thus, they appear` silent despite the rich African American traditions of music, song, and story-telling, which helped to preserve their cultural identity but could not be written into the mainstream culture. The article poses questions concerning the ability of one intellectual voice to represent the collectivity of black experience and of black slaves. This does not diminish the literary value of Douglass's writing but undermines the use of it as a historical document
Link: http://www.jstor.org/stable/23216062
Journal Title: Polish Sociological Review
Publisher: The Polish Sociological Association
Issue: i23292872
Date: 1 1, 2002
Author(s): ZIÓŁKOWSKI MAREK
Abstract: Sulek 2001: 33
Link: http://www.jstor.org/stable/23292875
Journal Title: Iyyun: The Jerusalem Philosophical Quarterly / עיון: רבעון פילוסופי
Publisher: החברה הפילוסופית בירושלים
Issue: i23303150
Date: 4 1, 1960
Author(s): LICHTIGFELD A.
Abstract: Jaspers' thesis (while rejecting the claim of philosophers of the Western tradition to universal validity and Truth, yet conceding that their metaphysical systems express an awareness of Being) is as follows: "Reality is neither the object nor the subject, but that which encompasses both, the Encompassing which is illuminated in the division between subject and object"; He — the One God — is Encompassing and the greatest closeness which has its place within the inwardness of man". The whole inquiry leads Jaspers to claim that the existential self is rooted in Transcendence and the ground of all things lies in the real ization of the existential self in freedom in which eternity and time coalesce. In this freedom time — far from being the "moving image of eternity" — becomes the actual scene of the existential self's moral striving with the forces of this world, and by seizing the cipher (= the language of Transcendence) as the symbol of Transcendence, the existential self achieves authentic existence, thus endowing the historical process of time with unique and ultimate meaning. 1) Reason: It is because of reason with which God has endowed man that any content of a pretended revelation possesses any self-evidencing power: "In diesem Menschwerden durch Vernunft wird das Eine der Transzendenz fühlbar dem Einen der jeweils geschichtlichen Existenz". Yet by abandoning belief in universal Truth we become open for Truth, realised and determined in its concrete historic form for each individual by means of communication. Communication therefore becomes "the universal condition of man's being". It follows that Truth cannot be separated from communicability. It only appears in time as a realitythrough-communication so much so "that I can not even become myself alone without emerging out of my being with others". Now the element in which existential communication lives and moves and has its spiritual being is — reason ("reason is what penetrates everything"). 2) Unity of Mankind: The discovery of the unreality of man's existence apart from God, is the discovery at the same time of the fact that God is the ultimate ground of the unity of mankind. According to Jaspers the fact of life are to conform to the principle of that wider order of reality disclosed to us in the experience of communication in which the reality of each person's likeness to the image of God finds its practical application. The development of communication depends on the principle of correlation of Existenz and Transcendenz which is the property of no finite existential self, but manifests itself alike in all. Though we may be confronted with the question "Is it God or the devil who governs the world?", it remains equally true that even "failure is no argument against the truth that is rooted in transcendence". 3) Ultimate Dignity of Man: Jaspers' unequivocal emphasis on freedom, stating that "Freedom and God are inseparable" serves to assure this ideal its place in human society. Thus man's exercise of freedom knits him up into the transcendental design. The claim that certain facts and experiences yield a basis for the recognition of the ultimate dignity of man is justified precisely by this evidence that through God, as inseparable from freedom, we discern the ultimate significance of both man and humanity.
Link: http://www.jstor.org/stable/23303155
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i23327447
Date: 12 1, 2012
Author(s): Serban Claudia
Abstract: Nous formulons cette question sans ignorer que la Befindlichkeit heideg-
gérienne n'est pas YEmpfindung que Michel Henry mettra à l'honneur. Mais bien
qu'il s'agisse de deux conceptions de l'affectivité fort différentes, l'intérêt commun
pour l'affect comme mode de révélation à soi antérieur à la réflexion demeure
remarquable.
Link: http://dx.doi.org/10.3917/rphi.124.0473', 'an external site', 'external-fulltext-any
Journal Title: History and Theory
Publisher: Wiley Subscription Services
Issue: i23351874
Date: 2 1, 2013
Author(s): Doran Robert
Abstract: To claim that Hayden White has yet to be read seriously as a philosopher of history might seem false on the face of it. But do tropes and the rest provide any epistemic rationale for differing representations of historical events found in histories? As an explanation of White's influence on philosophy of history, such a proffered emphasis only generates a puzzle with regard to taking White seriously, and not an answer to the question of why his efforts should be worthy of any philosophical attention at all. For what makes his emphasis on narrative structure and its associated tropes of philosophical relevance? What, it may well be asked, did (or could) any theory that draws its categories from a stock provided by literary criticism contribute to explicating problems with regard to the warranting of claims about knowledge, explanation, or causation that represent those concerns that philosophy typically brings to this field? Robert Doran's anthologizing of previously uncollected pieces, ranging as they do over a literal half-century of White's published work, offers an opportunity to identify explicitly those philosophical themes and arguments that regularly and prominently feature there. Moreover, White's essays in this volume demonstrate a credible knowledge of and interest in mainstream analytic philosophers of his era and also reveal White as deeply influenced by or well acquainted with other important philosophers of history. White thus invites a reading of his work as philosophy, and this volume presents the opportunity for accepting it as such.
Link: http://dx.doi.org/10.1111/hith.10660', 'an external site', 'external-fulltext-any
Journal Title: Revue Historique
Publisher: Presses Universitaires de France
Issue: i23352863
Date: 7 1, 2012
Author(s): Cabantous Alain
Abstract: Jeffrey Bolster, Blackjacks. African Ameñcan Seamen in the Age of Sail, Cambridge (Mass.),
Harvard, UP, 1997.
Link: http://dx.doi.org/10.3917/rhis.123.0705', 'an external site', 'external-fulltext-any
Journal Title: Early China
Publisher: The Society for the Study of Early China and the Institute of East Asian Studies, University of California, Berkeley
Issue: i23351649
Date: 1 1, 1997
Author(s): Schaberg David
Abstract: Duke Ling of Jin (Zuozhuan, Xuan 2.3 [Yang, 655-59]
Link: http://www.jstor.org/stable/23354245
Journal Title: Dappim: Research in Literature / דפים למחקר בספרות
Publisher: החוג לספרות עברית והשוואתית, אוניברסיטת חיפה
Issue: i23416296
Date: 1 1, 1989
Author(s): Levy Ze'ev
Abstract: Jacques Derrida's deconstructionism has influenced some American shools of literary criticism which aim at abolishing the distinction between literary and philosophical texts and, at the same time, deconstructing the text from its inherent meaning. If no text has any determined meaning, every interpretation is as correct as any other. This article examines some tenets of Derrida and his followers, especially their definitions of the words understanding, interpretation, and difference. It finds some surprizing affinities between Kant's formalistic esthetics and certain formalistic trends in modern criticism, in particular the concept of autonomy, which implies, in deconstructionism, the uniqueness of every text. However, if so, every reading is inevitably a 'misreading' or 'misinterpretation' thereof. This has led to the paradoxical and unwarranted conclusion that reading is impossible... The article questions some eccentric implications of this paralogism, for example, if no text is readable, does this apply to Derrida's writings as well? The article also calls attention to some interesting concepts of Jewish Kabala and of 'negative theology', which bear a striking resemblance to certain of Derrida's and other deconstructionists' ideas. Without diminishing the importance of Derrida's philosohpical work or the contribution of deconstructionism to modern hermeneutics, this article refutes certain nihilistic claims of the 'deconstructors' regarding philosophical hermeneutics and literary criticism.
Link: http://www.jstor.org/stable/23417047
Journal Title: European Journal of Psychology of Education
Publisher: I.S.P.A. / Instituto Superior de Psicologia Aplicada
Issue: i23419999
Date: 6 1, 2008
Author(s): Hasse Cathrine
Abstract: It has been argued that in higher education academic disciplines can be seen as communities of practices. This implies a focus on what constitutes identities in academic culture. In this article I argue that the transition from newcomer to a full participant in a community of practice of physicists entails a focus on how identities emerge in learning how to highlight certain aspects of personal life histories. The analysis of interviews with 55 physicists shows that physicists often perceive experiences in their childhood as the first step into their professional identities as physicists. These experiences involve recollections of the ability to think scientifically (e.g., 'go beyond the surface'), and the ability to play with toys which can be connected to the practical life of physics. The process of identity formation can be described as developing in a relational zone of proximal development, where old-timers recognize particular playful qualities in newcomers as a legitimate access to a physicist identity. The article discusses how play which physicists connects with a scientific mind can constitute a relational zone of proximal developments in a community of practice as a particular "space of authoring" in a physicist culture, which cut across other cultural differences. Il a été admis que les disciplines de l'éducation supérieure peuvent être considérées comme des communautés de pratique. Cela pose la question de savoir comment se constituent les identités dans la culture académique. Dans cet article, pour mettre en évidence la transition de nouveau venu à participant à part entière dans une communauté de pratique de physiciens, j'examine non seulement la manière dont des identités émergent au travers des pratiques, mais aussi les aspects biographiques que les participants identifient comme ayant facilité leur transition. Une cohorte de 55 physiciens a été interviewée et leurs analyses ont été comparées à des données supplémentaires, notamment tirées d'une observation participante d'étudiants en physique. Les physiciens identifient souvent des expériences de leur enfance comme premiers pas vers leur identité professionnelle de physiciens. Ces expériences requièrent une pensée de type scientifique et une capacité à jouer liée avec les pratiques de la physique. Le processus de formation identitaire peut être décrit comme se développant dans une zone relationnelle de développement proximal, dans laquelle les aînés reconnaissent les qualités ludiques des nouveaux venus comme légitimant leur accès à l'identité de physicien. L'article discute la manière dont le jeu, que les physiciens associent à l'esprit scientifique, constitue une zone de développement proximal dans une communauté de pratique, comme «espace d'auteur» dans la culture des physiciens — laquelle peut par ailleurs dépasser d'autres différences culturelles.
Link: http://www.jstor.org/stable/23421595
Journal Title: Annales de Géographie
Publisher: Armand Colin
Issue: i23457093
Date: 6 1, 2008
Author(s): Lévy Jacques
Abstract: Margaret Thatcher Foundation : http://www.margaret-
thatcher.org/speeches/displaydocument.asp?docid=106689.
Link: http://www.jstor.org/stable/23457595
Journal Title: Annales de Géographie
Publisher: Armand Colin
Issue: i23457606
Date: 12 1, 2012
Author(s): Lefort Isabelle
Abstract: Vasset Ph. (2007), Un livre blanc. Récit avec cartes, Paris, Fayard.
Link: http://www.jstor.org/stable/23458463
Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i23483400
Date: 1 1, 2013
Author(s): SHERIDAN RUTH
Abstract: The Australian Oxford English Dictionary [ed. Bruce Moore; 2nd ed.; Oxford: Oxford
University Press, 2004], 968
Link: http://www.jstor.org/stable/23487893
Journal Title: Nineteenth-Century French Studies
Publisher: The University of Nebraska Press
Issue: i23535944
Date: 7 1, 2005
Author(s): GROSSMAN KATHRYN M.
Abstract: Victor Hugo's L'Homme qui rit (1869) presents a powerful, nightmarish vision of human longing and corruption. Recurrent imagery of aspiration and asphyxiation ties the romantic subplot, which focuses on the protagonist's divided affections, to a much wider vortex of desires. At the same time, the use of similar topoi to figure polar opposites calls into question the antithetical relationships themselves. This essay looks at the ways in which desire operates in Hugo's text, inscribing the struggle between good and evil within more global social issues. Whereas the representation of women might appear to adhere to the virgin-whore dichotomy, and so to reflect an anti-feminist stance, this dichotomy is deconstructed by Hugo's use of metaphorical lattices and multilevel symmetries to figure his own unspeakable (republican) yearning.
Link: http://www.jstor.org/stable/23537991
Journal Title: Biography
Publisher: University of Hawai'i Press for the Biographical Research Center
Issue: i23538717
Date: 10 1, 2004
Author(s): REGARD FRÉDÉRIC
Abstract: This essay analyzes how Newman's Apologia seeks to articulate nineteenth-century conceptions of time through a canonical conception of prophetism, and how the question of private space is made into a national issue through Newman's narrative. The paper finally argues that Newman's technique of "replacement" deconstructs itself as a metaphorical process, which makes for the unique literariness of the Apologia.
Link: http://www.jstor.org/stable/23540687
Journal Title: Revue d'histoire moderne et contemporaine (1954-)
Publisher: Société d'histoire moderne et contemporaine
Issue: i23557514
Date: 9 1, 2012
Author(s): Singaravélou Pierre
Abstract: Rodney P. CARLISLE, Geoffrey GOLSON, American in Revolt during the 1960's and
1970's, Santa Barbara, ABC Clio, 2008
Link: http://www.jstor.org/stable/23558104
Journal Title: Social Theory and Practice
Publisher: Department of Philosophy, Florida State University
Issue: i23555926
Date: 1 1, 2013
Author(s): Striblen Cassie
Abstract: Nelson, Damaged Identities, Narrative Repair, p. 93.
Link: http://www.jstor.org/stable/23558475
Journal Title: The Annual of the Society of Christian Ethics
Publisher: The Society of Christian Ethics
Issue: i23559797
Date: 1 1, 1998
Author(s): O'Neill William
Abstract: In this essay, I consider the rival liberal and communitarian accounts of justice emerging in complex, pluralist societies. I argue that we err in posing the question of human rights as a Hobson's choice between a formal, universal metanarrative, as envisioned in philosophical liberalism, or as a merely local, ethnocentric narrative of the western bourgeoisie, as in the communitarian critique. For human rights are best viewed rhetorically, as establishing the possibility of rationally persuasive argument across our varied narrative traditions. The essay concludes by attending to the role of religious belief in the public reason of a postmodern society.
Link: http://www.jstor.org/stable/23561084
Journal Title: Journal of the Society of Christian Ethics
Publisher: The Society of Christian Ethics
Issue: i23561887
Date: 7 1, 2008
Author(s): Shin Joyce S.
Abstract: Religious tolerance is a sociopolitical necessity. Social and political pressures alone cannot be expected to nurture a genuine attitude of religious tolerance; in the West, secular and religious documents rely on the concept of conscience for this nurture. In this essay I ask what claims people make on each other as they attempt to live in accordance with what they believe to be true and good. To answer this question, I examine the Pauline concept of conscience and argue that Paul interpreted conscience through an ethic and theology of accommodation.
Link: http://www.jstor.org/stable/23562833
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITAS GREGORIANA
Issue: i23568596
Date: 1 1, 1969
Author(s): Carrier Hervé
Abstract: Moore, The Tutorial System
Link: http://www.jstor.org/stable/23574177
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITAS GREGORIANA
Issue: i23568647
Date: 1 1, 1980
Author(s): Magnani Giovanni
Abstract: Merton Gill, Psychic Energy, J.A.PsA, 1977 p. 581
Link: http://www.jstor.org/stable/23576028
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23568927
Date: 1 1, 1981
Author(s): Schmidinger Heinrich M.
Abstract: siehe oben Anm. 12.
Link: http://www.jstor.org/stable/23576208
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569613
Date: 1 1, 1987
Author(s): Rosato Philip J.
Abstract: Die Kirchliche Dogmatik III/3,
Ziirich 1950, p. 500 (Church Dogmatics, III/3, Edinburgh 1960, ρ. 430).
Link: http://www.jstor.org/stable/23577665
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569630
Date: 1 1, 1988
Author(s): Gilbert Paul
Abstract: P.H. Kolvenbach, «Linguistica e teologia» dans Rassegna di teologia, 1985,
pp. 481-595.
Link: http://www.jstor.org/stable/23577822
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569608
Date: 1 1, 1988
Author(s): Pelland Gilles
Abstract: «La vérité de l'Ecriture et l'herméneutique biblique», RTL 18
(1987) 171-186.
Link: http://www.jstor.org/stable/23578218
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569621
Date: 1 1, 1992
Author(s): Caba José
Abstract: Dei Verbum 12: AAS 58 (1966) 824.
Link: http://www.jstor.org/stable/23578657
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23569623
Date: 1 1, 1993
Author(s): de Berranger Olivier
Abstract: E. Stein, L'Etre fini et l'Etre éternel, traduit par G. Casella et F.A. Viallet,
Louvain-Paris, Nauwelaerts, 1972, p. 150, note 60.
Link: http://www.jstor.org/stable/23579292
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITA GREGORIANA
Issue: i23570132
Date: 1 1, 1997
Author(s): Rasco Emilio
Abstract: Szeged 1995: «Az Apostolok Cselekedeteivel Kapcso-
latos Kutatàs Legalapvetobb Szakaszai», 7-29.
Link: http://www.jstor.org/stable/23579575
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23572032
Date: 1 1, 2008
Author(s): Laux Henri
Abstract: E. Weil, «La fin de l'histoire» dans Philosophie et réalité, Paris, 1982, 175.
Link: http://www.jstor.org/stable/23582266
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23572032
Date: 1 1, 2008
Author(s): Kapusta Paweł
Abstract: 1 John 1:1.
Link: http://www.jstor.org/stable/23582267
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23575105
Date: 1 1, 2011
Author(s): Margaria Luca
Abstract: E. Lévinas, L'au-delà du verset, 175.
Link: http://www.jstor.org/stable/23582521
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23572489
Date: 1 1, 2009
Author(s): Nkeramihigo Théoneste
Abstract: Ibid., n. 322.
Link: http://www.jstor.org/stable/23582746
Journal Title: Gregorianum
Publisher: PONTIFICIA UNIVERSITÀ GREGORIANA
Issue: i23572489
Date: 1 1, 2009
Author(s): Imoda Franco
Abstract: F. Imoda, Sviluppo umano psicologia e mistero, Casale Monferrato, 1993, 338.
Link: http://www.jstor.org/stable/23582747
Journal Title: Zeitschrift für Theologie und Kirche
Publisher: J.C.B. MOHR (PAUL SIEBECK)
Issue: i23584119
Date: 1 1, 1970
Author(s): Kemp Peter
Abstract: Aristoteles 3, 1 u. 6.
Link: http://www.jstor.org/stable/23584575
Journal Title: Revue Tiers Monde
Publisher: l'Institut d'Étude du Développement économique et social
Issue: i23593146
Date: 6 1, 2009
Author(s): Mahieu François-Régis
Abstract: Ballet, Bazin, 2006
Link: http://www.jstor.org/stable/23593645
Journal Title: Histoire, Économie et Société
Publisher: ARMAND COLIN
Issue: i23612254
Date: 6 1, 2012
Author(s): Anceau Éric
Abstract: Douze leçons sur l'histoire, op. cit., p. 206.
Link: http://www.jstor.org/stable/23614476
Journal Title: European Journal of East Asian Studies
Publisher: BRILL
Issue: i23615377
Date: 1 1, 2006
Author(s): YANG CHUNG FANG
Abstract: Cheung, Rujia Lunli Tu gjhixu Qingjie', Liu, Chui Rong, 'gjiongguoren De Caifu
Guarnían' (The Chinese conception of wealth), in K.S. Yang (ed.), jjiongguoren Dejiazhi
Guan (Value Orientations of the Chinese People) (Taipei: Guiguan Books, 1993).
Link: http://www.jstor.org/stable/23615674
Journal Title: Estudios Sociológicos
Publisher: El Colegio de México
Issue: i23622119
Date: 8 1, 2013
Author(s): Slipak Daniela
Abstract: Véase Aboy Cariés (2001: 163-258).
Link: http://www.jstor.org/stable/23622286
Journal Title: Revista Portuguesa de Filosofia
Publisher: REVISTA PORTUGUESA de Filosofia
Issue: i23630184
Date: 1 1, 2013
Author(s): CATALÃO HELENA B.
Abstract: "C'était bien la même Amérique que j'avais laissée, les mêmes questions, les mêmes
Blancs qui cherchaient un bouc émissaire!" Haley, Alex & Malcolm X - op. cit., p. 288.
Link: http://www.jstor.org/stable/23631110
Journal Title: Revue d'histoire des sciences
Publisher: ARMAND COLIN
Issue: i23634241
Date: 6 1, 2007
Author(s): SIMON Anne
Abstract: RTP, IV, 504.
Link: http://www.jstor.org/stable/23634244
Journal Title: Revue d'histoire des sciences
Publisher: ARMAND COLIN
Issue: i23634341
Date: 12 1, 2012
Author(s): GUILLIN Vincent
Abstract: lbid., 129.
Link: http://www.jstor.org/stable/23634351
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: GESIS – Leibniz Institute for the Social Sciences
Issue: i23644129
Date: 1 1, 2013
Author(s): Schulz-Forberg Hagen
Abstract: »Die räumlichen und zeitlichen Schichten der Globalgeschichte: Überlegungen zu einer globalen Begriffsgeschichte anhand der Ausweitung von Reinhart Kosellecks Zeitschichten in globale Räume«. Recent debates on global history have challenged the understanding of history beyond the nation-state. Simultaneously, they search for non-Eurocentric approaches. This has repercussions on the relation between historical space and time in both historical interpretation and in research design. This article reflects on the possibilities of a global conceptual history by expanding Reinhart Koselleck's theory of temporal layers (Zeitschichten) into global spaces. To this end, it introduces the notion of spatial layers (Raumschichten). First, historicisation and its relation to and interaction with spatialisation and temporalisation is pondered; then, the impact of global spatial and temporal complexities on comparative and conceptual history is considered, before, thirdly, a framework of three tensions of global history - normative, temporal and spatial - is introduced as a way to concretely unfold historical research questions through global conceptual history. Regarding time and space, the main lines of argument in global history have focused either on the question of whether or not European powers were ahead of non-European ones or on the supposedly Western linearity of time as opposed to a non-Western cosmology or circularity of time. Taking its point of departure in Zeitschichten, which break from the linear-vs.-circular logic, this article instead proposes to foreground an actor-based, multi-lingual, global conceptual history to better understand spatio-temporal practices.
Link: http://www.jstor.org/stable/23644524
Journal Title: RES: Anthropology and Aesthetics
Publisher: The Peabody Museum of Archaeology and Ethnology and the Harvard University Art Museums
Issue: i23646290
Date: 10 1, 2011
Author(s): PEZOLET NICOLA
Abstract: "Golden Lion for Malick Sidibé," Nafas (May 2007), http://
universes-in-universe.org/eng/nafas/articles/2007/news_tips/malick_
sidibe (accessed March 30, 2010).
Link: http://www.jstor.org/stable/23647795
Journal Title: Revue de l'histoire des religions
Publisher: PRESSES UNIVERSITAIRES DE FRANCE
Issue: i23662048
Date: 9 1, 1995
Author(s): SAUZEAU ANDRÉ
Abstract: J. S. Cooper, Sumerian and Aryan : Racial theory, Académie Politics and Parisian
Assiriology, RHR, 210, 1993, p. 169-205.
Link: http://www.jstor.org/stable/23671687
Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676381
Date: 1 1, 2010
Author(s): Morikawa Takemitsu
Abstract: Kodalle [Fn. 21], 22
Link: http://www.jstor.org/stable/23680910
Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676359
Date: 1 1, 2010
Author(s): Schmitz Heinz-Gerd
Abstract: A. Hamilton/J. Madison/J. Jay, The Federalist or, The New Consitution, introduction by W.R. Brock,
London/New York 1961, 37
Link: http://www.jstor.org/stable/23680922
Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676353
Date: 1 1, 1998
Author(s): Sabete Wagdi
Abstract: „Sociologie juridique",
P.U.F., léreéd., 1994
Link: http://www.jstor.org/stable/23681243
Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676296
Date: 1 1, 1999
Author(s): Kirste Stephan
Abstract: Arthur Kaufmann, Naturrecht und Geschichtlichkeit. Tübingen 1957, S. 16
Link: http://www.jstor.org/stable/23681355
Journal Title: ARSP: Archiv für Rechts- und Sozialphilosophie / Archives for Philosophy of Law and Social Philosophy
Publisher: Franz Steiner Verlag
Issue: i23676298
Date: 1 1, 2004
Author(s): Lindahl Hans
Abstract: Giorgio Agamben, État d'exception, 2003, 87
Link: http://www.jstor.org/stable/23681447
Journal Title: Cultures et Conflits
Publisher: L'Harmattan
Issue: i23696192
Date: 12 1, 1993
Author(s): CEYHAN AYSE
Abstract: A. Etzioni, op. cit.
Link: http://www.jstor.org/stable/23698873
Journal Title: Cultures et Conflits
Publisher: L'Harmattan
Issue: i23696812
Date: 4 1, 2001
Author(s): CROWLEY John
Abstract: Paul Ricoeur, La mémoire, l'histoire, l'oubli, Paris, Seuil, 2000.
Link: http://www.jstor.org/stable/23699461
Journal Title: Cultures et Conflits
Publisher: L'Harmattan
Issue: i23696812
Date: 4 1, 2001
Author(s): CROWLEY John
Abstract: Paul Ricoeur, La mémoire, l'histoire, l'oubli, Paris,
Seuil, 2000.
Link: http://www.jstor.org/stable/23699464
Journal Title: Cultures et Conflits
Publisher: L'Harmattan
Issue: i23697554
Date: 4 1, 2010
Author(s): WASINSKI Christophe
Abstract: Doubler M., Closing with Enemy - How Gis Fought the War in Europe,
1944-1945, Lawrence, University Press of Kansas, 1994.
Link: http://www.jstor.org/stable/23703529
Journal Title: Ventunesimo Secolo
Publisher: Rubbettino
Issue: i23718374
Date: 10 1, 2012
Author(s): Lazar Marc
Abstract: What does it means to legacy in politics? That's the main question of this contribution. The author, in a first part, proposes a definition of the concept of legacy in political parties in general. In a second time, he analyzes the policies of legacy in the Italian and French Communist parties. These CP have a different relation with their past because they choose different strategies: strategy of breakdown with Communist experience in Italy and, on the opposite, strategy of continuity for the French Communist party.
Link: http://www.jstor.org/stable/23719649
Journal Title: The Journal of Educational Thought (JET) / Revue de la Pensée Éducative
Publisher: Faculty of Education, University of Calgary
Issue: i23762745
Date: 10 1, 2008
Author(s): ROTH WOLFF-MICHAEL
Abstract: Present discourses on technology education are taking a positive and value-neutral approach with utilitarian and vocational overtones. The discourses generally lack discussions of human agency and human responsibility for techno-scientific activities and technological literacy. To support the emergence of a collective civic literacy, we argue in this text that technology education needs to take up critical and value-acknowledging aspects with emphasis on building sustainable relationships among human beings, technology, and lifeworld. To understand the relationship between human agency and modern technology, we examine the nature of technology in the dimensions of technology as causality and technology as a relationship of lifeworld. Discussing Martin Heidegger's perspectives on the causalities of technology, we question how the nature of technology situates human beings in power-related relationships to the world. Understanding technology as process and relationship of lifeworld, the paper extends its discussion of the responsibility of a dialectical human-technology-lifeworld relation based on a socio-technical and ethico-moral framework of technology. By recognizing human responsibility of and for modern technology, we outline a critical and reflective approach to technological literacy. The approach challenges the position of current approaches to technology in the attempt to provide a foundation for a contemporary pedagogy of technological awareness and values. Aujourd'hui, les discours en matière d'enseignement de la technologie sont en train de prendre une orientation positive et dépourvue de jugement de valeur comportant des connotations utilitaristes et professionnelles. En général, les discours n'ouvrent pas assez de discussions sur l'action humaine et la responsabilité humaine dans les activités technico-scientifiques et dans l'alphabétisme technologique. Dans ce papier, afin de renforcer l'éclosion de l'alphabétisme civique collectif, nous ouvrons le débat sur le fait que l'enseignement de la technologie a besoin d'aborder des aspects critiques et de valeur reconnue avec un accent mis sur la construction durable des relations chez les êtres humains, dans la technologie et dans la vie mondiale. Dans le but de comprendre les relations entre l'action humaine et la technologie moderne, nous analysons la nature de la technologie en tant que causalité et en tant que relation de la vie mondiale. Nous discutons des perspectives de Martin Heidegger sur les causalités de la technologie. Nous posons des questions sur la manière que la nature de la technologie situe les êtres humains dans les relations basées sur le pouvoir face au monde. Nous assimilons la technologie comme processus et comme relation de la vie mondiale. L'article élargit les propos sur la responsabilité dune relation dialectale humaine technologie/vie mondiale, fondée sur une structure de technologie sociotechnique et éthico morale. En reconnaissant la responsabilité humaine de et pour la technologie moderne, nous soulignons une démarche critique et réfléchie de l'alphabétisme technologique. La démarche remet en question la position des approches actuelles vers le chemin de la technologie afin d'apporter une base à une pédagogie contemporaine de sensibilisation et de valeurs technologiques.
Link: http://www.jstor.org/stable/23767086
Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i23783400
Date: 3 1, 2013
Author(s): Aubin-Boltanski Emma
Abstract: N. Olesen, 1991 : 68
Link: http://www.jstor.org/stable/23785646
Journal Title: Revista Portuguesa de Filosofia
Publisher: REVISTA PORTUGUESA de Filosofia
Issue: i23783024
Date: 1 1, 2014
Author(s): AGIS DOMINGO FERNÁNDEZ
Abstract: Cioran, Emile - Ese maldito yo, ed. cit., p. 130.
Link: http://www.jstor.org/stable/23785814
Journal Title: Revista Portuguesa de Filosofia
Publisher: REVISTA PORTUGUESA de Filosofia
Issue: i23783067
Date: 1 1, 2013
Author(s): AMORIM MIGUEL
Abstract: Amorim, Miguel-A Catallegory Fatigue Sampler for an Im-pertinent History of
Cinema, take one. Barcelona: unpublished, 2013.
Link: http://www.jstor.org/stable/23785881
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i23799482
Date: 1 1, 1998
Author(s): ALEXANDRE DIDIER
Abstract: Michel Foucault, L'Ordre du discours, Paris, Gallimard, 1971, p. 17.
Link: http://www.jstor.org/stable/23799786
Journal Title: Zeitschrift für Religions- und Geistesgeschichte
Publisher: E. J. BRILL
Issue: i23886875
Date: 1 1, 1994
Author(s): ULMER RIVKA
Abstract: E. Lévinas, L'Au-Delà du verset (wie Anm. 56), S. 98 ff.
Link: http://www.jstor.org/stable/23899271
Journal Title: Langages
Publisher: LAROUSSE
Issue: i23899665
Date: 6 1, 1994
Author(s): Guilhaumou Jacques
Abstract: Jacques Guilhaumou, La langue politique
et la Révolution française y Méridiens Klincksieck, 1989.
Link: http://www.jstor.org/stable/23906644
Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917895
Date: 9 1, 1997
Author(s): Mills Kevin
Abstract: This paper sets out to question contemporary notions of language which employ metaphors of imprisonment or confinement to describe the alleged failure of the word to connect with the world. Valentine Cunningham's recent book. In the Reading Gaol, is confronted with Helen Keller's experience of being excluded from language (as described in her autobiography), in order to argue that the issue of hermeneutic freedom needs to be rethought. This involves raising certain doubts about freedom—doubts identified by means of a consideration of the cases of New Testament prisoners: Peter, John, Paul and Silas. I conclude that freedom, confronted by doubt (evident in ascetical gestures) is produced by a hermeneutics of hope. Hope, constituted by its own rivenness, both allows and limits the effects of hermeneutical suspicion. The imprisoning effect ascribed to language can then be seen as a failure with regard to hope.
Link: http://www.jstor.org/stable/23926811
Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23922199
Date: 12 1, 2011
Author(s): Morgan Ben
Abstract: The article uses a reading of Eliot's Middlemarch and a discussion of Levinas and Heidegger to challenge two aspects of the approach to literary texts proposed by Toril Moi. I suggest that we needn't assume that the inner lives of others are inaccessible in the way Moi (following Stanley Cavell) does, nor that literature has a privileged role in helping us come to terms with this alterity. Literature is one practice amongst others with which relations with other people are negotiated more or less honestly. I argue that recent developments in phenomenology and cognitive science, in particular the focus on enactive and participatory models of being in the world, can help to make more concrete Heidegger's concept of being-with (Mitsein) and Levinas' concept of proximité. Heidegger and Levinas' can then take their place in a counter tradition of 20th-century thinkers who engage with human togetherness rather than declare it to be impossible. The question Heidegger and Levinas' raise about the ethical challenge of human togetherness is not, however, answered by more recent research. It is by turning back to Middlemarch and viewing it in the context of its original marketing that we can see one way that this challenge may be confronted in everyday life.
Link: http://dx.doi.org/10.1093/litthe/frr049', 'an external site', 'external-fulltext-any
Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23922198
Date: 9 1, 2011
Author(s): Wallace Cynthia R.
Abstract: Religious echoes are resonant with race and gender in Beloved, raising questions best posed in a psychoanalytic register. Freud's sceptical questioning of religion is important for a consideration of the gendered, raced, and specifically religious subjectivities explored in the novel, as is Lacan's paradigm of entry into the symbolic order. Reading the religious in Beloved in light of both Freud and Lacan, and reading the poetically evocative Word in all three, I locate within the novel a profound ambivalence, an awareness of the limitations of language under the Name of the Father and the necessity—even potential good—of imagining within its system.
Link: http://dx.doi.org/10.1093/litthe/frr027', 'an external site', 'external-fulltext-any
Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917935
Date: 3 1, 2007
Author(s): Mei Todd S.
Abstract: Is liability insurance simply a necessary evil in today's climate of litigation? Or does it have greater implications beyond its social and economic remit? In this article, I argue that when the insurance policy is viewed hermeneutically as a text, its negligence-based definition of action supplants the understanding of responsibility, therefore having theological and philosophical implications. Insurance, in this sense, comes 'in between' humanity and its relation to others and fundamental ontological questions concerning the meaning of uncertainty and suffering.
Link: http://www.jstor.org/stable/23927311
Journal Title: Literature and Theology
Publisher: Oxford University Press
Issue: i23917940
Date: 6 1, 2008
Author(s): Wriglesworth Chad
Abstract: This essay outlines and illustrates ways that 'theological humanism' provides methodological possibilities for scholars working in religion and literary studies. I suggest there is a need to investigate more humanistic methods of interpreting literature by exploring approaches that engage questions of sacred depth. After stressing the necessary paradoxes of theological humanism as an interpretive and lived stance in the world, I offer a reading of Margaret Edson's Wit that is shaped by these principles.
Link: http://www.jstor.org/stable/23927377
Journal Title: Italianistica: Rivista di letteratura italiana
Publisher: GIARDINI EDITORI E STAMPATORI IN PISA
Issue: i23919326
Date: 12 1, 1991
Author(s): Fenzi Enrico
Abstract: «Nota bene»: vd. Rico, Petrarca y el «De vera religione», cit., p. 326.
Link: http://www.jstor.org/stable/23933953
Journal Title: Italianistica: Rivista di letteratura italiana
Publisher: ISTITUTI EDITORIALI E POLIGRAFICI INTERNAZIONALI®
Issue: i23921424
Date: 8 1, 2001
Author(s): Terrusi Leonardo
Abstract: Michele Dell'Aquila, ivi, pp. 90-1.
Link: http://www.jstor.org/stable/23937096
Journal Title: Revue Internationale de Philosophie
Publisher: Presses universitaires de France
Issue: i23955850
Date: 7 1, 2005
Author(s): Allard Julie
Abstract: J. Habermas, op. cit., p.258.
Link: http://www.jstor.org/stable/23955868
Journal Title: Revue Internationale de Philosophie
Publisher: Presses universitaires de France
Issue: i23955850
Date: 7 1, 2005
Author(s): Timsit Gérard
Abstract: G. Timsit, Éléments pour une théorie des cas extrêmes, in Sur les cas extrêmes, op. cit.
Link: http://www.jstor.org/stable/23955871
Journal Title: Revue Internationale de Philosophie
Publisher: PRESSES UNIVERSITAIRES DE FRANCE
Issue: i23955659
Date: 3 1, 2000
Author(s): SCHOBER Angelika
Abstract: Titre de son livre paru chez Flammarion en 1987.
Link: http://www.jstor.org/stable/23955967
Journal Title: Revue Internationale de Philosophie
Publisher: Librairie Philosophique VRIN
Issue: i23961043
Date: 1 1, 2011
Author(s): de Gaudemar Martine
Abstract: S. Cavell, Les Voix de la raison, op.cit.,p. 165
Link: http://www.jstor.org/stable/23961052
Journal Title: Revue Internationale de Philosophie
Publisher: Librairie Philosophique VRIN
Issue: i23961541
Date: 1 1, 2011
Author(s): Moreau Didier
Abstract: Ibid., p. 214.
Link: http://www.jstor.org/stable/23961547
Journal Title: Zeitschrift für Psychosomatische Medizin und Psychoanalyse
Publisher: Verlag für Medizinische Psychologie
Issue: i23987363
Date: 1 1, 1987
Author(s): Tress Wolfgang
Abstract: Unsere Literaturübersicht diskutiert die Frage, ob und inwieweit eine reife Liebesfähigkeit Erwachsener von entsprechenden Früherfahrungen abhängt bzw. inwieweit Liebe und Partnerschaft eine Korrektur ungünstiger emotionaler Erfahrungen der frühen Kindheit ermöglichen. Bestimmte Partnerschaftsstörungen stehen zu konkreten familiären Gegebenheiten der ersten Lebensjahre in keinem zwingenden Bezug. Sind Partnerschaftsstörungen nach traditioneller psychoanalytischer Auffassung als Folge eines ungelösten infantilen Konfliktes anzusehen, so greifen neuere Ansätze angesichts des weitgehenden Fehlens einer psychoanalytischen Interaktionstheorie bei der Beschreibung und Erklärung interpersoneller Phänomene zunehmend auf systemische Ansätze zurück. Äußerungen psychoanalytischer Autoren zur Entwicklung der Liebesfähigkeit reflektieren im historischen Überblick wesentliche Veränderungen der Theoriebildung. Neuere empirische Arbeiten weisen auf Korrektur- und Kompensationsmöglichkeiten ungünstiger Früherfahrungen von mittlerem Schweregrad hin. Dafür aber dürfte die warme und bedürfnisgerechte Zuwendung durch eine oder mehrere feste Bezugspersonen (möglichst durch die liebevoll und partnerschaftlich aufeinander bezogenen Eltern) in den ersten Lebensjahren eine grundlegende Voraussetzung erwachsener Liebes- und Partnerschaftsfähigkeit sein. In this survey of literature on the subject, we discuss the question of whether or not and if so to what extent a mature, adult ability to love depends on relevant early experience, or whether it functions as a corrective to unfavorable emotional experience in early childhood. There is no compelling connection between certain disturbances of partner relations and concrete family circumstances in the first years of life. Such disturbances are regarded by traditional psychoanalysis as the result of an unresolved infantile conflict; however, since there is no psychoanalytical interaction theory for the description and explanation of interpersonal phenomena, recent discussions have drawn increasingly on a systematic approach. From an historical point of view, psychoanalytical discussions reflect essential changes in theories about the ability to love. More recent empirical studies point to a possible involvement of corrective and compensatory mechanisms for unfavorable early experiences of a medium degree of seriousness. Nevertheless, warm affection based on needs during the first years of life (at best from loving parents with a partner-oriented relationship) provides a basis for the adult's ability to love and form partnerships.
Link: http://www.jstor.org/stable/23997632
Journal Title: Annali d'Italianistica
Publisher: Annali d'Italianistica, Inc.
Issue: i24006560
Date: 1 1, 1995
Author(s): Pelosi Olimpia
Abstract: Pozzi, Scrittrici mistiche italiane, p. 462: "Nel 1629 cessarono le visioni e le estasi. La fama di
quelle meraviglie, uscita dalla clausura, aveva perô provocato il fenomeno, comune a molte altre
estatiche, di un grande traffico spirituale intomo alla suora: le scrissero senza tregua religiosi e
prelati,... ma le scrissero soprattutto dame dell'alta aristocrazia, dai vicini ducati di Mantova e
. Savoia alle lontane plaghe di Spagna, Boemia, Baviera. Roma intervenne allora col solito rigore;
senza emettere condanne, le proibl ogni corrispondenza con Testerno. Cos! calô su di lei un
silenzio non piu rotto da fatti straordinari né da rumori del secolo, fino alla morte, avvenuta il 12
febbraio 1671".
Link: http://www.jstor.org/stable/24006576
Journal Title: Annali d'Italianistica
Publisher: Annali d'Italianistica, Inc.
Issue: i24008692
Date: 1 1, 2003
Author(s): Smith Jonathan
Abstract: note 14
Link: http://www.jstor.org/stable/24009862
Journal Title: Human Studies
Publisher: Springer
Issue: i24021505
Date: 10 1, 2013
Author(s): Ungureanu Camil
Abstract: Heyd 2005: 163-165
Link: http://dx.doi.org/10.1007/s10746-013-9267-z', 'an external site', 'external-fulltext-any
Journal Title: Discourse Studies
Publisher: SAGE Publications
Issue: i24049943
Date: 10 1, 2011
Author(s): Bell Allan
Abstract: This article questions the aptness of 'discourse analysis' as a label for our field, and prefers the less reductionist concept of 'Discourse Interpretation'. It does this through drawing on ideas from the field of philosophical hermeneutics – the theory and practice of interpreting texts. It operationalizes and adapts the construct of the Interpretive Arc from the philosophy of Paul Ricoeur in order to address issues that are central to discourse work, including that of how we warrant the validity of our textual interpretations. The Interpretive Arc consists of six interlinked phases, which the article presents and exemplifies through discussion of a single text – the story of Babel. Phase I of the arc defines readers as being in a state of Estrangement before the text because of the distancing created by its written or technological form. Phase 2 is that of Pre-view, the state of opinion or knowledge that readers bring to a text. At phase 3, a first reading forms readers' Proto-understanding, their initial 'guess' at what the text means. Then processes of Analysis (phase 4) test and evidence the validity of alternative readings, limiting the interpretations which can plausibly be taken from a text. Three byways of interpretive analysis are challenged and discarded: the dominance of author intention, structuralist analysis and limitless polysemy. Analysis then leads into 5, the phase of informed Understanding of the matter or injunction of the text, of what is disclosed or unfolded before the text. The Interpretive Arc is completed in phase 6, Ownership. Here, through processes of critique of their own and the text's ideologies and of fresh listening, readers are led to a new self formed by the matter of the text. There is a dialectic amongst Analysis, Understanding and Ownership, with each informing and modifying the other. The approach emphasizes interpretation as the heart of discourse work. The 3000-year-old narrative of Babel is a subject as well as an object here. It contributes to the matter of the article and its interpretation is interwoven with the theoretical substance. The story is shown to be an integrated narrative abounding in sophisticated linguistic techniques which show a delight in language. The traditional Christian and Western interpretation of Babel – as an affront to God which results in the curse of multilingualism – is challenged. A re-constructed interpretation informed by intertextual evidence reads the fault of Babel to be the people's refusal to spread through the earth. Babel can be interpreted as a manifesto against the monolingual and monocultural impetus of empires ancient and contemporary. The multilingual outcome is a positive affirmation of sociocultural and linguistic diversity.
Link: http://www.jstor.org/stable/24049945
Journal Title: Discourse Studies
Publisher: SAGE Publications
Issue: i24049943
Date: 10 1, 2011
Author(s): Pellauer David
Abstract: I offer some comments from the perspective of someone familiar with the work of Paul Ricoeur on Allan Bell's proposal that discourse studies take a hermeneutic turn drawing on Ricoeur's idea of an arc of interpretation. I suggest that such a hermeneutic turn would need to be more radical than Bell proposes in that he limits it largely to questions of method, without really addressing how it might affect our understanding of either the object of discourse studies or the goal of such studies. This does raise the question, however, whether discourse studies should be considered a subdiscipline of hermeneutical philosophy.
Link: http://www.jstor.org/stable/24049948
Journal Title: Democratic Culture / תרבות דמוקרטית
Publisher: אוניברסיטת בר-אילן; המכון הישראלי לדמוקרטיה; צביון, מרכז ג'ולסון לישראליות, יהדות ודמוקרטיה
Issue: i24141591
Date: 1 1, 2002
Author(s): Meir Ephraim
Abstract: In this article, Levinas' ethical metaphysics is analyzed and his contribution to present-day philosophy is described. In his philosophy, ethics is not something that originates in the autonomous will, as Kant would have premised. It is, rather, the result of the traumatic rupturing of the I by the Other, a heteronomous event. The I's passivity in being opened by the Other is highlighted by Levinas in the words "substitution," "obsession," and "being elected." The I, in the critical Others' eyes, is guilty. The infinity in the Other's demand, regarding the I, is divine. It would be a fatal misunderstanding of Levinas to think that, with the insertion of the word "God," he becomes a theologian. In this article the relation between ethics and politics is discussed and their relation to God is pointed to. In this way, Levinas' discourse on God is demonstrated as being fitting for our time, after the crisis of humanism during the Holocaust. In the course of the article, the question of whether there "is" a God in the eyes of Levinas, and if man "needs" Him is answered. In other words, the logical status of the word "God" in Levinas' philosophy is defined.
Link: http://www.jstor.org/stable/24142190
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: GESIS – Leibniz Institute for the Social Sciences
Issue: i24145431
Date: 1 1, 2014
Author(s): Gerber Doris
Abstract: Currently, epistemological debates on the formation of concepts in the field of history are close to nonexistent. For that reason alone, this book written by philosopher of history Doris Gerber - with which she earned her habilitation degree at the University of Tübingen - is a welcome addition to the literature in the field. In this work, Gerber addresses the metaphysical question of what "history" really is. In this study, she considers approaches typically adopted within the field of history, and questions whether the intention to act is essential in writing history, or whether it is even required in the first place. The findings of the four reviewers that follow are diverse in their opinion of this provocative study.
Link: http://www.jstor.org/stable/24145795
Journal Title: Zeitschrift für katholische Theologie
Publisher: VERLAG HERDER
Issue: i24164415
Date: 1 1, 1998
Author(s): Guggenberger Wilhelm
Abstract: J. Niewiadomski, Menschenrechte: ein gordischer Knoten der heutigen Gnaden-
theologie. In: ThPQ 145 (1997) 269-280.
Link: http://www.jstor.org/stable/24168120
Journal Title: Zeitschrift für katholische Theologie
Publisher: herder
Issue: i24160375
Date: 1 1, 2002
Author(s): Eckholt Margit
Abstract: /. Duque, Narrati-
ve Theologie. Chancen und Grenzen - Im Anschluß an E. Jüngel, P. Ricœur und G. La-
font, in: ThPh 72 (1997) 31-52.
Link: http://www.jstor.org/stable/24169692
Journal Title: Zeitschrift für katholische Theologie
Publisher: Echter Verlag GmbH
Issue: i24160642
Date: 1 1, 2010
Author(s): Schärtl Thomas
Abstract: L. Wittgenstein,
Vermischte Bemerkungen (= WW, Bd. 8), 571.
Link: http://www.jstor.org/stable/24171214
Journal Title: Jahrbuch für Liturgik und Hymnologie
Publisher: Internationalen Arbeitsgemeinschaft für Hymnologie / International Fellowship for Research in Hymnology / Cercle International d'Etudes Hymnologiques
Issue: i24200577
Date: 1 1, 1993
Author(s): Rickli-Koser Linda
Abstract: Ebd.
Link: http://www.jstor.org/stable/24207749
Journal Title: Zeitschrift für Politik
Publisher: NOMOS Verlagsgesellschaft mbH & Co. KG
Issue: i24227920
Date: 12 1, 2003
Author(s): Rinderle Peter
Abstract: Begriff des »Private Citizen« von Bruce Ackerman in: We the People, Vol. 1
Foundations (Cambridge, Mass. 1993, S. 232 ff.)
Link: http://www.jstor.org/stable/24228116
Journal Title: Nouvelles Études Francophones
Publisher: University of Nebraska Press
Issue: i24243336
Date: 10 1, 2012
Author(s): Ziethen Antje
Abstract: Beck 12
Link: http://www.jstor.org/stable/24245214
Journal Title: Nouvelles Études Francophones
Publisher: University of Nebraska Press
Issue: i24243336
Date: 10 1, 2012
Author(s): Tchumkam Hervé
Abstract: Sprouse 80
Link: http://www.jstor.org/stable/24245221
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24248738
Date: 7 1, 2003
Author(s): Merat Zarir
Abstract: Revue laïque qui se veut proche d'Esprit, consacrée aux questions politiques et aux sciences sociales, Goftegu témoigne de la vitalité des revues en Iran et de la volonté farouche des intellectuels de ne pas renoncer à la vie publique.
Link: http://www.jstor.org/stable/24248751
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24249044
Date: 11 1, 2003
Author(s): Zékian Stéphane
Abstract: Sur ce point précis, l'enjeu de cet ouvrage
croise celui que soulève Krzysztof Pomian dans
Des saintes reliques à Vart moderne, Paris, Gal-
limard, 2003.
Link: http://www.jstor.org/stable/24249069
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24249293
Date: 1 1, 2004
Author(s): Fœssel Michaël
Abstract: Voir P. Ricœur, Temps et récit, 3 t., Paris, Le Seuil, 1983-1985.
Link: http://www.jstor.org/stable/24249311
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24249297
Date: 6 1, 2004
Author(s): Dewitte Jacques
Abstract: Wladimir Weidlé, Gestalt und Sprache des Kunstwerks, Mittenwald, Mäander Verlag,
1981, p. 48.
Link: http://www.jstor.org/stable/24249341
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24249860
Date: 11 1, 2004
Author(s): Schattner Marius
Abstract: Y. Leibowitz, Peuple, terre, État..., op. cit., p. 110-111.
Link: http://www.jstor.org/stable/24249866
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24255017
Date: 6 1, 2005
Author(s): Monod Jean-Claude
Abstract: Wittgenstein, Philosophische Bemerkungen, V, § 49, cité par H. Blumenberg, Ästhe-
tische..., op. cit., p. 213.
Link: http://www.jstor.org/stable/24255440
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24255017
Date: 6 1, 2005
Author(s): de Rochegonde Thierry
Abstract: Voir T. de Rochegonde, « Les yeux grands ouverts. Plaidoyer pour que les psychana-
lystes s'intéressent aux questions nées de la crise de l'éthique médicale », revue de psychana-
lyse Che Vuoi?, n° 17, juin 2002, Paris, L'Harmattan, p. 89-104.
Link: http://www.jstor.org/stable/24255449
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257105
Date: 9 1, 2006
Author(s): Garapon Antoine
Abstract: 0. Gross, "Chaos and Rules: Should Responses to Violent Crises Always Be Constitutio-
nal?", art. cité.
Link: http://www.jstor.org/stable/24257120
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Simon Anne
Abstract: L'action, prisée à juste titre par Ricœur, peut précisément prendre la forme d'une œuvre.
Link: http://www.jstor.org/stable/24257156
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Tétaz Jean-Marc
Abstract: Voir « La liberté selon l'espérance », dans le Conflit des interprétations, op. cit., p. 393-
415.
Link: http://www.jstor.org/stable/24257157
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Schlegel Jean-Louis
Abstract: Un autre exemple de trivialité : au début de son texte, Badiou évoque un conflit, une
« guerre abstraite » actuellement en cours entre vision juive et vision chrétienne de l'histoire;
et donc, selon lui, la Mémoire... s'inscrit dans cette rivalité pour conquérir la « direction spiri-
tuelle du camp "démocratique" ». Et attention, Ricœur vise à « rien moins qu'une victoire »!
Le déclin de l'influence chrétienne et le brio de la pensée juive au sens large (sans garantie de
durée!) dans la culture française et européenne sont patents, mais ce constat accrédite-t-il une
vision paranoïaque de la vie intellectuelle? D'autres exemples dans le Siècle, op. cit., par
exemple une parole d'un poème de Celan inspiré de la mémoire d'Auschwitz, rapportée par
Badiou aux slogans des manifestants de décembre 1995 pour leur retraite, à Roanne-Trifouillis-
les-Oies : « Tous ensemble, tous ensemble, ouais! » (p. 139).
Link: http://www.jstor.org/stable/24257158
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Ricœur Paul
Abstract: Texte d'une conférence destinée à un large public, donnée à la Maison de la culture de
Grenoble, publié en 1974 dans la revue Études théologiques et religieuses.
Link: http://www.jstor.org/stable/24257160
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Bégout Bruce
Abstract: P. Ricœur, Du texte à Vaction, op. cit., p. 36.38.
Link: http://www.jstor.org/stable/24257161
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): le Blanc Guillaume
Abstract: P. Ricœur, le Juste 2, op. cit., p. 215.
Link: http://www.jstor.org/stable/24257165
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Worms Frédéric
Abstract: J. Derrida, Apprendre à vivre enfin, op. cit., p. 26, souligné dans le texte.
Link: http://www.jstor.org/stable/24257169
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257107
Date: 4 1, 2006
Author(s): Ricœur Paul
Abstract: Ce texte a été écrit au cours de l'été 2000 pour une discussion organisée à Préfailles (44)
par le groupe œcuménique. Il est paru dans la revue protestante Amitié, « Rencontre entre chré-
tiens. Sciences de la vie. Problèmes éthiques », n° 4, décembre 2000, p. 30-34.
Link: http://www.jstor.org/stable/24257170
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257176
Date: 2 1, 2006
Author(s): Perron Daniel
Abstract: Paul Ricœur, « Les trois niveaux du juge-
ment médical », Esprit, décembre 19%.
Link: http://www.jstor.org/stable/24257252
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257421
Date: 5 1, 1967
Author(s): DOMENACH J.-M.
Abstract: R. Castel : « Méthode structurale et Idéologies structura-
listes » (.Critique, nov. 1964).
Link: http://www.jstor.org/stable/24258108
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257421
Date: 5 1, 1967
Author(s): BERTHERAT YVES
Abstract: Maurice Blanchot : La part du feu.
Link: http://www.jstor.org/stable/24258114
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24259161
Date: 10 1, 2006
Author(s): Youf Dominique
Abstract: Les établissements pénitentiaires pour mineurs (Epm) sont prévus par la loi du 9 sep-
tembre 2002. Le premier établissement doit accueillir ses premiers condamnés à Quivrechain
(Nord) au printemps 2007. Il n'y aura pas de mirador, pas de chemin de ronde, mais un mur
d'enceinte de 6 mètres de haut. Le temps d'encellulement ne pourra excéder 10 heures par jour,
le reste du temps étant constitué d'activités scolaires, sportives, de formation technique et de
loisirs. L'encadrement sera mixte : surveillants de l'Administration pénitentiaire et éducateurs
de la Protection judiciaire de la jeunesse.
Link: http://www.jstor.org/stable/24259208
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24257759
Date: 4 1, 1967
Author(s): Natanson Jacques J.
Abstract: Ibid., pp. 120-123.
Link: http://www.jstor.org/stable/24259914
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24259930
Date: 2 1, 2007
Author(s): Constant Fred
Abstract: Sur ce point, on peut se reporter à notre petit essai : le Multiculturalisme, Paris, Flamma-
rion, 2000, p. 55 sqq.
Link: http://www.jstor.org/stable/24259964
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24259930
Date: 2 1, 2007
Author(s): Weil Patrick
Abstract: Tzvetan Todorov, les Abus de la mémoire, Paris, Arléa, 1995, cité par Paul Ricœur, la
Mémoire, l'Histoire, l'Oubli, Paris, Le Seuil, 2000, p. 105.
Link: http://www.jstor.org/stable/24259968
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24260050
Date: 4 1, 2007
Author(s): Fœssel Michaël
Abstract: Ces deux affirmations ne sont nullement inconciliables. Paul Bicœur, dont on a vu qu'il
plaidait pour une herméneutique biblique requérant l'exercice de l'imaginaire, a aussi défendu
l'idée d'une foi irréductible à ses manifestations religieuses (voir, par exemple, « Religion,
athéisme, foi », dans le Conflit des interprétations, Paris, Le Seuil, 1969).
Link: http://www.jstor.org/stable/24260088
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24262705
Date: 9 1, 2007
Author(s): Ning Zhang
Abstract: Voir par exemple Zhang Ning, VAppropriation par la Chine du théâtre occidental. Un
autre sens de l'Occident, Paris, L'Harmattan, 1998, p. 151-164, sur la question de la dramatisa-
tion et de la psychologisation dans le travail entrepris en Chine, dans les années 1980, de trans-
position de Shakespeare dans l'opéra chinois de style kunqu.
Link: http://www.jstor.org/stable/24262794
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24262705
Date: 9 1, 2007
Author(s): Garapon Antoine
Abstract: Hervé Asencio, « La notion de juridiction internationale en question », la Juridictionna-
lisation du droit international, Paris, Pedone, 2003, p. 193.
Link: http://www.jstor.org/stable/24262805
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24265362
Date: 5 1, 2008
Author(s): Cadolle Sylvie
Abstract: Cette réflexion sur l'homoparentalité comme révélateur des changements de la parenté en
général, et ouvrant vers la question de la pluriparentalité dans le droit contemporain de la
famille, est entamée depuis de longues années. On peut se reporter en particulier à la conclu-
sion de mon article « Pacs, sexualité et différence des sexes », Esprit, octobre 1999, qui mettait
en cause la logique « identitariste » (opposant deux grandes classes substantielles d'individus,
les homosexuels versus les hétérosexuels) au profit d'une approche « relationnelle » de l'égalité
(impliquant de transformer le droit commun de la famille dans un sens pluraliste en instituant
le couple de même sexe et non pas seulement le couple de sexe opposé).
Link: http://www.jstor.org/stable/24265393
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24265362
Date: 5 1, 2008
Author(s): Worms Frédéric
Abstract: C'est ce que nous nous proposons notamment de faire à travers la chronique intitulée « À
quoi tenons-nous » qui paraît dans Esprit depuis novembre 2005.
Link: http://www.jstor.org/stable/24265411
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24265362
Date: 5 1, 2008
Author(s): Padis Marc-Olivier
Abstract: Voir Michael Hardt et Toni Negri, Empire, Paris, Exils, 2000, et Multitudes, Paris, La
Découverte, 2004.
Link: http://www.jstor.org/stable/24265412
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24266858
Date: 6 1, 2008
Author(s): Zawadzki Paul
Abstract: P. Zawadzki, « Scientisme et dévoiements de la pensée critique », dans Eugène Enriquez,
Claudine Haroche, Jan Spurk (sous la dir. de), Désir de penser; peur de penser, Lyon, Parangon,
2006, p. 84-198.
Link: http://www.jstor.org/stable/24266868
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24266899
Date: 7 1, 2008
Author(s): Fœssel Michaël
Abstract: Id., «Justice sociale, redistribution, reconnaissance», art. cité, p. 157.
Link: http://www.jstor.org/stable/24266909
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24266899
Date: 7 1, 2008
Author(s): Lamouche Fabien
Abstract: Ibid., p. 380-381.
Link: http://www.jstor.org/stable/24266910
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24266747
Date: 5 1, 1977
Author(s): Baubérot Jean
Abstract: Ch. Feurich-P. Levejac in Parole et société, 1975/2 et 1975/5,
et celui d'H. Blocher in Perspectives réformées, 1975/4.
Link: http://www.jstor.org/stable/24267130
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24267380
Date: 11 1, 2008
Author(s): Garapon Antoine
Abstract: On peut notamment s'interroger sur la réalité du contrôle que procurent les indicateurs;
voir à ce sujet: «Des indicateurs pour les ministres au risque de l'illusion du contrôle», par
Anne Pezet et Samuel Sponem recensé par Maya Beauvallet (www.laviedesidees.fr).
Link: http://www.jstor.org/stable/24267392
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24266898
Date: 8 1, 1980
Author(s): Thibaud Paul
Abstract: Entretien avec Michel Contât, Situations X, p. 147.
Link: http://www.jstor.org/stable/24267885
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24268086
Date: 5 1, 2009
Author(s): Théry Irène
Abstract: Voir les nombreuses publications liées aux activités de l'Association des parents et
futurs parents gays et lesbiens (Apgl), en particulier: E. Dubreuil, Des parents de même sexe,
Paris, Odile Jacob, 1998; M. Gross (sous la dir. de), Homoparentalités, état des lieux, Toulouse,
Érès, 2005; M. Gross et M. Peyceré, Fonder une famille homoparentale, Paris, Ramsay, 2005.
Link: http://www.jstor.org/stable/24268098
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24268086
Date: 5 1, 2009
Author(s): de Parseval Geneviève Delaisi
Abstract: J'ai remarqué que, dans les congrès, qu'ils soient médicaux, juridiques ou «psy », il est
fréquent d'entendre l'orateur parler du «père biologique», voire de vrai père pour désigner le
donneur de sperme... puis, se rendant compte de son lapsus au vu de quelques sourires dans la
salle, tâche de se rattraper - mal, comme dans toutes les gaffes - parlant alors de « père social »
pour désigner le vrai père, ce qui constitue tout autant un lapsus que le premier...
Link: http://www.jstor.org/stable/24268099
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24268016
Date: 2 1, 2009
Author(s): Padis Marc-Olivier
Abstract: Pour bénéficier du label « intérêt général » (et donc des aides subséquentes), une publica-
tion doit avoir un rythme quotidien ou hebdomadaire et ne pas s'adresser à un lectorat spécia-
lisé. À regarder la liste des hebdos et celle des mensuels, on s'interrogera sur cette discrimina-
tion « périodique »!
Link: http://www.jstor.org/stable/24268247
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24268541
Date: 11 1, 1963
Author(s): RICŒUR PAUL
Abstract: ibid.
Link: http://www.jstor.org/stable/24268723
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24269130
Date: 9 1, 2009
Author(s): d'Allonnes Myriam Revault
Abstract: Ibid., p. 568.
Link: http://www.jstor.org/stable/24269150
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24269493
Date: 2 1, 2010
Author(s): Rajotte Pierre
Abstract: J.-M. Labrèche, les Pas... sages d'un pèlerin..., op. cit., p. 83.
Link: http://www.jstor.org/stable/24269507
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24269443
Date: 2 1, 1984
Author(s): Schlegel Jean-Louis
Abstract: B. Besret, L. Chariot, C. Duquoc, cf. Marion, op.cit., p. 233.
Link: http://www.jstor.org/stable/24269609
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24269800
Date: 7 1, 2010
Author(s): Padis Marc-Olivier
Abstract: Je reprends cette expression de Jean Gadrey, « Portées et limites du care », sur son blog
d'Alternatives économiques (18 mai 2010).
Link: http://www.jstor.org/stable/24269814
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24270971
Date: 1 1, 2011
Author(s): d'Allonnes Myriam Revault
Abstract: D. Mendelsohn, les Disparus, op. cit., p. 543.
Link: http://www.jstor.org/stable/24270985
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24271165
Date: 2 1, 2011
Author(s): Schlegel Jean-Louis
Abstract: Aristote, Métaphysique, livre Lambda VII 1072 a 19, op. cit.
Link: http://www.jstor.org/stable/24271174
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24270968
Date: 1 1, 1983
Author(s): Leenhardt Roger
Abstract: Bulletin est fixée au prix (minimum) de 30 F.
pour 1983.
Link: http://www.jstor.org/stable/24272099
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272182
Date: 9 1, 2011
Author(s): Fœssel Michaël
Abstract: Descartes, Discours de la méthode, Première partie.
Link: http://www.jstor.org/stable/24272197
Journal Title: Esprit
Publisher: Esprit
Issue: i24272759
Date: 4 1, 2012
Author(s): Schlegel Jean-Louis
Abstract: Le « pragmatisme » avait-il sa place ici? Dans la présentation qu'en fait Jean-Pierre
Cometti (Qu'est-ce que le pragmatisme?, Paris, Gallimard, coll. « Folio essais », 2010), il faut
bien reconnaître que « Dieu », ou ce que les pragmatistes appellent peut-être encore ainsi,
occupe une place plus que modeste - conforme finalement à une philosophie qui revendique
officiellement la modestie par rapport à 1'hubris conceptuelle et spéculative de la métaphysique.
Link: http://www.jstor.org/stable/24272775
Journal Title: Esprit
Publisher: Esprit
Issue: i24272759
Date: 4 1, 2012
Author(s): Guenancia Pierre
Abstract: C'est Descartes lui-même qui recommande ce procédé : « Mais, puisque Votre Altesse
remarque qu'il est plus facile d'attribuer de la matière et de l'extension à l'âme, que de lui attri-
buer la capacité de mouvoir un corps et d'en être mue, sans avoir de matière, je la supplie de
vouloir librement attribuer cette matière et cette extension à l'âme; car cela n'est autre chose
que la concevoir unie au corps » (Lettre à Elisabeth du 28 juin 1643, dans Œuvres philoso-
phiques, op. cit., t. Ill, p. 47).
Link: http://www.jstor.org/stable/24272777
Journal Title: Esprit
Publisher: Esprit
Issue: i24272759
Date: 4 1, 2012
Author(s): Lalaut Clémence
Abstract: P.-H. Castel, « Folie et responsabilité », dans l'Esprit malade, op. cit., p. 249-287.
Link: http://www.jstor.org/stable/24272778
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272892
Date: 4 1, 1990
Author(s): Roman Joël
Abstract: Préfaces, n°l,
1987
Link: http://www.jstor.org/stable/24273307
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24270051
Date: 9 1, 1986
Author(s): Ricœur Paul
Abstract: La condition post-moderne, Minuit, 1979, p. 8.
Link: http://www.jstor.org/stable/24273761
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24270051
Date: 9 1, 1986
Author(s): Soulez Philippe
Abstract: L'être et Dieu, Cerf, 1986.
Link: http://www.jstor.org/stable/24273769
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272843
Date: 5 1, 1990
Author(s): Thibaud Paul
Abstract: d'Esprit de décembre 1989, le coup de sonde de Daniel
Lindenberg.
Link: http://www.jstor.org/stable/24274204
Journal Title: Esprit
Publisher: Esprit
Issue: i24274426
Date: 1 1, 2013
Author(s): Schlegel Jean-Louis
Abstract: En juillet 2012, un tribunal de Cologne a émis un jugement considérant que la circon-
cision sans raisons médicales constituait une atteinte à l'intégrité corporelle de l'enfant.
Depuis, l'Allemagne a adopté un projet de loi qui précise que la circoncision est autorisée si
l'opération respecte un cadre médical professionnel, afin d'éviter des jugements comme celui
de Cologne, qui avait provoqué un tollé dans les communautés juive et musulmane.
Link: http://www.jstor.org/stable/24274474
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272638
Date: 11 1, 1991
Author(s): Tassin Étienne
Abstract: B. Voyenne, Histoire de l'idée européenne, Paris, Payot, 1964, p. 192 et passim.
Link: http://www.jstor.org/stable/24274844
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24273233
Date: 1 1, 1994
Author(s): Lindenberg Daniel
Abstract: Alban Vistel, « Fondements spirituels de la Résistance », Esprit, octobre 1952.
Link: http://www.jstor.org/stable/24275304
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24273801
Date: 10 1, 1994
Author(s): Michaud Yves
Abstract: Raymond Aron, Paix et guerre entre les nations, Paris, Calmann-Lévy, 1962.
Link: http://www.jstor.org/stable/24275983
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272706
Date: 1 1, 1993
Author(s): Chambat Pierre
Abstract: « Les équivoques de la dépolitisation », Arguments, n° 27-28, 3e et 4e trimestres 1962,
p. 35.
Link: http://www.jstor.org/stable/24276027
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24273553
Date: 2 1, 1996
Author(s): Bouretz Pierre
Abstract: Emmanuel Lévinas, « Au-delà du souvenir », loc. cit., p. 173.
Link: http://www.jstor.org/stable/24276247
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24273553
Date: 2 1, 1996
Author(s): Mongin Olivier
Abstract: Le Monde, 17-18 décem-
bre 1995.
Link: http://www.jstor.org/stable/24276254
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24272890
Date: 9 1, 1994
Author(s): Bruckner Pascal
Abstract: L'opposant serbe Vuk Draskovic a très bien rendu compte de cette perte morale de son
peuple : « C'est ainsi que dans cette guerre atroce - qui dure encore et dont la fin est difficile
à entrevoir - la grande, la divine frontière qui nous séparait de nos bourreaux, qui faisait la
différence entre le livre de la honte et le livre de l'agneau a été à tous points de vue effacée.
Il s'agit là de la plus grande défaite serbe, la seule véritable chute de notre peuple depuis qu'il
existe », discours préparé pour le deuxième congrès des intellectuels serbes, 23-24 avril 1994,
reproduit par Libération, 25 mai 1994.
Link: http://www.jstor.org/stable/24276452
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275605
Date: 4 1, 1996
Author(s): Monod Jean-Claude
Abstract: La Mort, p. 19.
Link: http://www.jstor.org/stable/24276739
Journal Title: Esprit
Publisher: Esprit
Issue: i24277004
Date: 7 1, 2013
Author(s): Mongin Olivier
Abstract: É. Marty, Pourquoi le XXe siècle..., op. cit., p. 428-430.
Link: http://www.jstor.org/stable/24277106
Journal Title: Esprit
Publisher: Esprit
Issue: i24277336
Date: 11 1, 2013
Author(s): Ricœur Paul
Abstract: Vorlesungen Über die Philosophie der Religion, nouvelle édition par Walter Jaeschke,
Hambourg, Félix Meiner, 1985. Les trois séries de leçons de 1821, 1824, 1827 sont publiées
séparément.
Link: http://www.jstor.org/stable/24277343
Journal Title: Esprit
Publisher: Esprit
Issue: i24277336
Date: 11 1, 2013
Author(s): Hénaff Marcel
Abstract: Jocelyn Holland, German Romanticism and Science: Procreative Poetics in Goethe,
Novalis and Ritter, New York, Routledge, 2009. En ce qui concerne Goethe, il faudrait recons-
tituer tout l'héritage des théories de la morphogénèse qui va de D'Arcy W. Thompson - On
Growth and Form, 1917 - à Lévi-Strauss - et sa théorie des transformations des groupes de
mythes - et finalement à la mathématique des fractals de Mandelbrot.
Link: http://www.jstor.org/stable/24277346
Journal Title: Esprit
Publisher: Esprit
Issue: i24277618
Date: 2 1, 2014
Author(s): Garapon Antoine
Abstract: Jean-Jacques Rousseau, le Contrat social. Livre IV, 8, « De la religion civile ».
Link: http://www.jstor.org/stable/24277625
Journal Title: Esprit
Publisher: Esprit
Issue: i24277703
Date: 4 1, 2014
Author(s): Thébaud Jean-Loup
Abstract: Voir J.-L. Nancy et Aurélien Barrau, Dans quel monde vivons-nous?, Paris, Galilée,
2011.
Link: http://www.jstor.org/stable/24277710
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275643
Date: 7 1, 1997
Author(s): Toscano Roberto
Abstract: Pierre Hassner également (op. cit., p. 362)
Link: http://www.jstor.org/stable/24277764
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275614
Date: 9 1, 1997
Author(s): Mongin Olivier
Abstract: Théry, notamment le Démariage, Paris, Odile Jacob, 1993.
Link: http://www.jstor.org/stable/24278036
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275619
Date: 12 1, 1998
Author(s): Garapon Antoine
Abstract: Bruneteaux, Maintenir Vordre, op. cit., p. 217.
Link: http://www.jstor.org/stable/24278568
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24278302
Date: 11 1, 2002
Author(s): Lhuilier Gilles
Abstract: Esprit (« Un père est-il réductible à ses
chromosomes? », Esprit, mai 1998, p. 182).
Link: http://www.jstor.org/stable/24278925
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275627
Date: 5 1, 2000
Author(s): Mongin Olivier
Abstract: J.-P. Dupuy, Introduction aux sciences sociales. Logique des phénomènes collectifs, Paris,
Ellipses Marketing, 1992, p. 13.
Link: http://www.jstor.org/stable/24279341
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275636
Date: 9 1, 2000
Author(s): Macron Emmanuel
Abstract: Platon, Phèdre, texte traduit par Luc Brisson, Paris, GF-Flammarion, 1989, 1997, 275 a.
Link: http://www.jstor.org/stable/24279634
Journal Title: Esprit (1940-)
Publisher: Esprit
Issue: i24275636
Date: 9 1, 2000
Author(s): Ricœur Paul
Abstract: M. Heidegger, Être et Temps, trad, française Martineau, Paris, Authentica, 1985, p. 238.
Link: http://www.jstor.org/stable/24279635
Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Au siège de la Société
Issue: i24309456
Date: 12 1, 2011
Author(s): Graesslé Isabelle
Abstract: Emmanuel Laurentin dir., A quoi sert l'histoire aujourd'hui, Paris, Bayard, 2010.
Link: http://www.jstor.org/stable/24310307
Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Au siège de la Société
Issue: i24309455
Date: 12 1, 2014
Author(s): Kirschleger Pierre-Yves
Abstract: Patrick Cabanel, Juifs et protestants en France, les affinités électives. XVI'-XXI' siècles, Paris,
Fayard, 2004, 351 p.
Link: http://www.jstor.org/stable/24310413
Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Au siège de la Société
Issue: i24309455
Date: 12 1, 2014
Author(s): Delteil Gérard
Abstract: P. Ricœur, «Prospective du monde et perspective
chrétienne», in L'Eglise vers l'avenir, s. dir. Gérard Bessière, Paris, Cerf, 1969, p. 140.
Link: http://www.jstor.org/stable/24310414
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i24311661
Date: 6 1, 2007
Author(s): Goyard-Fabre Simone
Abstract: CSF. pp. 289-303. pp. 368-372
Link: http://www.jstor.org/stable/24311669
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i24311064
Date: 3 1, 2007
Author(s): Escoubas Éliane
Abstract: Heidegger dans La Vérité en peinture
Link: http://www.jstor.org/stable/24311714
Journal Title: Cahiers Ferdinand de Saussure
Publisher: Librairie Droz
Issue: i24324118
Date: 1 1, 2012
Author(s): De Angelis Rossana
Abstract: The notion of text acquires a fundamental epistemological role in the disciplines of language in the second half of the XXth century. The analysis of some linguistic objects we have called semiological tools could highlight some epistemological issues in the use of the term text. From the Sixties we can observe that text has progressively acquired the general status of an object of analysis. Nevertheless, if linguistic text proves to be a common object of analysis for semiotics and hermeneutics, then it is necessary to reconsider their epistemological relations, to understand something new about what text is. Considering the interpretative problem in the hjelmslevian epistemology, a new perspective emerges between these complementary approaches to text. Comparing semiotics and hermeneutics we can also question the epistemological role that the notion of text embodies among contemporary disciplines of language.
Link: http://www.jstor.org/stable/24324920
Journal Title: Estudos Feministas
Publisher: Centro de Filosofia e Clências Humanas UFSC Centro de Comunicação e Expressão UFSC
Issue: i24327075
Date: 6 1, 2003
Author(s): VIANNA LUCIA HELENA
Abstract: FOUCAULT, 1992. p. 131.
Link: http://www.jstor.org/stable/24327268
Journal Title: Présence Africaine
Publisher: Présence Africaine Editions
Issue: i24350138
Date: 3 1, 1979
Author(s): KINYONGO J.
Abstract: Grahay, F., « Le Décollage conceptuel, condition d'une philosophie
n. 52,
bantoue », in Diogène, 1965, n. 52, p. 64.
Link: http://www.jstor.org/stable/24350142
Journal Title: Présence Africaine
Publisher: Présence Africaine Editions
Issue: i24350806
Date: 3 1, 1988
Author(s): KI-ZERBO Lazare
Abstract: Le règne de la critique de
R. Koselleck (éd. Minuit).
Link: http://www.jstor.org/stable/24351580
Journal Title: Revue de Philosophie Ancienne
Publisher: Éditions Ousia
Issue: i24353845
Date: 1 1, 2007
Author(s): Nobilio Fabien
Abstract: L. Wittgenstein, Philosophische Untersuchungen, traduction
G.E.M. ANSCOMBE, Philosophical Investigations, Oxford, 1953.
Link: http://www.jstor.org/stable/24357995
Journal Title: Revue de Philosophie Ancienne
Publisher: Éditions OUSIA
Issue: i24353823
Date: 1 1, 2013
Author(s): Guéguen Haud
Abstract: Soi-même comme un autre, op. cit., p. 169.
Link: http://www.jstor.org/stable/24358725
Journal Title: BMS: Bulletin of Sociological Methodology / Bulletin de Méthodologie Sociologique
Publisher: AIMS
Issue: i24359731
Date: 3 1, 1997
Author(s): Jenny Jacques
Abstract: An initial awareness is needed of the debates regarding the choice of research approaches in sociology and the diversity and specificity of methods currently being used in the domain of textual data analysis in France. In general the influence of the French socio-linguistic tradition looms large, including, on the one hand, the older works of Michel Pécheux on the "discursive formations" and his A.A.D. (Analyse Automatique du Discours, 1969), and on the other hand, two main perspectives of the "Ecole Française d'Analyse du/de Discours" - which refer to the "speech act" concept and to the problematics of enunciation, and emphasizes the processes and "sociodiscursive practices" between socially-located speakers. Such theoretical conceptions and specific requirements lead to build on methodologies different from the classic, theme-based content analysis, though not yet translated into an operational software. Then the main software developments currently having an impact (at least potential) on practices of computer-aided sociological analysis of textual data, in France, are classified : from the lexicometric using procedures of "French Data Analysis" ('Analyse Factorielle des Correspondances' of Benzecri, and so on...), to a set of "expert-systems" working on specific theoretical frameworks, through more classical methods of content analysis and coding-sorting-retrieving socio-semantic procedures, eventually with various statistical methods. L'auteur expose d'abord quelques considèrations épistémologiques générales sur les présupposés implicites des méthodes de recherche sociologique, abusivement séparées en qualitatives et quantitatives, et des interrogations spécifiques sur le statut des corpus textuels et des pratiques socio-discursives dans différents domaines et selon divers types de problématique en sociologie. Puis, après un résumé des problématiques sociolinguistiques de l'"énonciation", propres aux courants de l'Analyse de Discours à la française", il propose une classification des principaux lieux d'élaboration théorico-méthodologique ayant (ou susceptibles d'avoir) un impact sur les pratiques informatisées d'analyse textuelle: de la lexicométrique inspirée de l'"Analyse des données a la française", actuellement dominante, a des quasi-systèmes-experts, branchés sur des problématiques sociologiques particulières, en passant par des méthodes plus "classiques" d'analyse de contenu thématique, de type socio-sémantique, et de codification a posteriori de réponses à des questions ouvertes et autres énoncés produits en langage naturel.
Link: http://www.jstor.org/stable/24359736
Journal Title: Phänomenologische Forschungen
Publisher: Verlag Karl Alber
Issue: i24358463
Date: 1 1, 1999
Author(s): Schumacher Bernard
Abstract: J. Derrida, Apories, 133 ss.
Link: http://www.jstor.org/stable/24360438
Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24360301
Date: 1 1, 2007
Author(s): Schapp Jan
Abstract: Ebd.
Link: http://www.jstor.org/stable/24360769
Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358470
Date: 1 1, 2008
Author(s): Serra Alice Mara
Abstract: Ebd. 38 f.
Link: http://www.jstor.org/stable/24360892
Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358654
Date: 1 1, 2012
Author(s): Römer Inga
Abstract: Gondek, Tengelyi: Neue Phänomenologie in Frankreich. 671, vgl. 671-673.
Link: http://www.jstor.org/stable/24360912
Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358654
Date: 1 1, 2012
Author(s): Bauer Katharina
Abstract: Henaff: Der Preis der Wahrheit. 44.
Link: http://www.jstor.org/stable/24360918
Journal Title: Phänomenologische Forschungen
Publisher: FELIX MEINER VERLAG
Issue: i24358589
Date: 1 1, 2011
Author(s): Bonnemann Jens
Abstract: Buber: Urdistanz und Beziehung. 36 f.
Link: http://www.jstor.org/stable/24360948
Journal Title: Archiv für Begriffsgeschichte
Publisher: FELIX MEINER VERLAG
Issue: i24361677
Date: 1 1, 2013
Author(s): Kowalewicz Michel Henri
Abstract: Vgl. R. Ingarden: Ο tlumaczeniach, a.a.O. [Anm. 58] 186: » Pozwolç sobie to rozwinqc na
przykladzie Krytyki czystego rozumu Kanta, dokonanego przez P. Chmielowskiego. Wiadomo,
ze terminologia przez Chmielowskiego przyjçta rozpowszechnila siç dose znacznie w publika-
cjach polskich na temat Kanta, a nawet bywa przez niektorych filozofôw polskich stosowana w
pracach specjalnie ζ filozolia Kanta nie zwi^zanych. Przyzwyczajono siç Erscheinung nazywac
>zjawiskiem< (i nawet w szerokich kolach naukowych polskich, np. wsrôd fizykow), Anschau-
ung - >ogli}dem<, Vernunft - >rozumem<, Verstand - >rozs^dkiem< itd. Czy mamy siç liczyc ζ tym
faktem i w dalszym ci;(gu stosowac te terminy w tlumaczeniu i w pracach naszych filozoficznych?
Nie da siç zaprzeczyc, ze przynajmniej niektôre ζ tych terminow nie oddajg tresci faktycznych
pojçc Kantowskich. Mimo catego przyzwyczajenia do nich przy glçbszym wnikniçciu w wywody
Kanta trudno nam siç zgodzic, jakoby Verstand Kantowski byt »rozsqdkiem«. Stowo to oznacza
pewng wlasciwosc umyslu ludzkiego w praktycznym zachowaniu siç cztowieka, tymczasem u
Kanta Verstand jest gtôwn^ poznawcz^ wtadzq (czy zdolnosciç), gdzie sprawy zycia praktyczne-
go nie odgrywajg zadnej roli. Wiadomo tez, ze Kant tç stronç zycia umysiowego, czy zdolnosci
umyslu, ktöra wigze siç ζ zagadnieniami praktyki (w szczegolnosci etycznej), nazwal wlasnie nie
Verstand, lecz praktische Vernunft
Link: http://www.jstor.org/stable/24361939
Journal Title: Religion & Literature
Publisher: University of Notre Dame English Department
Issue: i24395973
Date: 10 1, 2012
Author(s): Kirkpatrick Robin
Abstract: This forum gathers together a set of essays composed in response to the 2011 special issue of Religion & Literature 42.1–2, titled "Something Fearful": Medievalist Scholars on the "Religious Turn" in Literary Criticism, edited by Kathryn Kerby-Fulton and Jonathan Juilfs. The forum's ten authors reflect both on essays within the original volume and on the broader questions engaged by it and through its very publication; responsive remarks from Kathryn Kerby-Fulton and two contributors to that initiating volume conclude the conversation. Through conversation, response, and critical engagement, the forum's contributors weigh questions of the language of belief in scholarly discourse, of the continuities of religious practice across history, of the assumptions and beliefs undergirding critical work on religion and literature and culture, and of the acknowledgement of the religious convictions of medievalists' scholarly subjects, scholars, and the communities of both.
Link: http://www.jstor.org/stable/24397749
Journal Title: History
Publisher: Blackwell Publishing Ltd.
Issue: i24427273
Date: 10 1, 2010
Author(s): DEAN TREVOR
Abstract: T. Parsons, Nonexistent
Objects (New Haven, CN, 1980).
Link: http://www.jstor.org/stable/24428913
Journal Title: Présence Africaine
Publisher: Présence Africaine Editions
Issue: i24430209
Date: 12 1, 2008
Author(s): Boni Tanella
Abstract: Obama (Barack), p. 18.
Link: http://www.jstor.org/stable/24430848
Journal Title: Revista de Letras
Publisher: Universidade Estadual Paulista
Issue: i24431277
Date: 12 1, 2012
Author(s): de Oliveira MARIANO Márcia Corrêa
Abstract: LAPHAM, 2012, p.33,
traduçao nossa
Link: http://www.jstor.org/stable/24434338
Journal Title: Metaphilosophy
Publisher: Blackwell Publishers
Issue: i24438872
Date: 4 1, 1997
Author(s): KNIGHT DEBORAH
Abstract: L. B. Cebik, quoted in Branigan (1992, 27).
Link: http://www.jstor.org/stable/24438877
Journal Title: Metaphilosophy
Publisher: Blackwell Publishers
Issue: i24439292
Date: 1 1, 2000
Author(s): GRACIA JORGE J. E.
Abstract: Putnam
1975, 228.
Link: http://www.jstor.org/stable/24439297
Journal Title: Metaphilosophy
Publisher: Blackwell Publishing Ltd
Issue: i24439507
Date: 10 1, 2004
Author(s): CHRISTMAN JOHN
Abstract: Hacking 1995, 218.
Link: http://www.jstor.org/stable/24439514
Journal Title: Metaphilosophy
Publisher: Blackwell Publishing
Issue: i24439785
Date: 1 1, 2004
Author(s): COLAPIETRO VINCENT
Abstract: "In the Wake of Darwin" (Colapietro 2003)
Link: http://www.jstor.org/stable/24439818
Journal Title: Metaphilosophy
Publisher: Blackwell Publishing
Issue: i24441733
Date: 4 1, 2012
Author(s): VIDAL CLÉMENT
Abstract: Philosophy lacks criteria to evaluate its philosophical theories. To fill this gap, this essay introduces nine criteria to compare worldviews, classified in three broad categories: objective criteria (objective consistency, scientificity, scope), subjective criteria (subjective consistency, personal utility, emotionality), and intersubjective criteria (intersubjective consistency, collective utility, narrativity). The essay first defines what a worldview is and exposes the heuristic used in the quest for criteria. After describing each criterion individually, it shows what happens when each of them is violated. From the criteria, it derives assessment tests to compare and improve different worldviews. These include the is-ought, ought-act, and is-act first-order tests; the critical and dialectical second-order tests; the mixed-questions and first-second-order third-order tests; and the we-I, we-it, and it-I tests. The essay then applies these criteria and tests to a concrete example, comparing the Flying Spaghetti Monster deity with Intelligent Design. For another application, it draws more general fruitful suggestions for the dialogue between science and religion.
Link: http://www.jstor.org/stable/24441743
Journal Title: Ethnography
Publisher: SAGE Publications
Issue: i24465904
Date: 6 1, 2014
Author(s): Kilroy-Marac Katie
Abstract: This article considers two revenants – a man and a ghost – who haunt the Fann Psychiatric Clinic in Dakar, Senegal. Following Derrida's assertion that haunting is historical, I take seriously the concept of haunting and insist upon its relevance to anthropological inquiry. As a mode of storytelling that comes from a particular way of apprehending the world, I argue that anthropology might give credence to specters as social figures and assign ethnography the task of chasing after ghosts, not simply for the poetic spaces they may open up but out of a concern for justice and responsibility in the past, present, and future. My own ethnographic encounter with the two revenants described here has generated questions about the often taken-for-granted equivalence of the real and the true. Likewise, it has encouraged me to interrogate the unpredictable (and oftentimes uneasy) cohabitation of memory and history, both within the Fann Clinic and beyond.
Link: http://www.jstor.org/stable/24467147
Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i24465850
Date: 1 1, 2013
Author(s): Gandsman Ari
Abstract: For anthropologists working on the topic of human rights, fieldwork often consists of collecting narratives documenting experiences of violence and loss. Drawing on research with human organizations in Argentina, this article questions this methodological focus that is often related to human rights activism. While these narratives are often treated as organic accounts, they are also products of the human rights movement. Analyses that fail to address this larger institutional context may end up reproducing conventionally held knowledge. By exploring the larger interconnections between narrative, human rights and trauma, I conclude by questioning the prevalent normative assumptions about narrative. Pour l'anthropologue travaillant sur le sujet des droits humains, le travail de terrain consiste souvent à recueillir des récits documentant des expériences de violence et de perte. À partir de recherches menées auprès d'organismes de défense des droits humains en Argentine, cet article interroge ce parti-pris méthodologique qu'on associe souvent au militantisme pour les droits humains. Alors que ces récits sont souvent traités comme des comptes-rendus organiques, ils sont aussi des produits du mouvement pour les droits humains. Les analyses qui omettent de tenir compte de ce contexte institutionnel plus étendu peuvent finir par reproduire des connaissances conventionnellement admises. En explorant les interconnexions plus étendues entre les récits, les droits humains et les traumatismes, je conclus en remettant en question les a priori normatifs courants relatifs aux récits.
Link: http://www.jstor.org/stable/24467380
Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i24467905
Date: 1 1, 2012
Author(s): Lasserre Evelyne
Abstract: Le présent article s'inscrit dans le prolongement d'une recherche en cours portant sur la compréhension et l'analyse des usages de jeux vidéo en ligne par des personnes en situation de handicap. En soulignant les apports épistémiques et méthodologiques d'une ethnographie en ligne, il pointe les limites heuristiques de la classique distinction entre un monde supposé réel qui se verrait redoublé par son pendant virtuel. L'exemple précis des jeux vidéo permet ici non seulement de questionner la dichotomie virtuel / réel mais aussi la définition traditionnelle du jeu élaborée à partir du modèle de la règle distincte de son effectuation concrète. L'analyse des pratiques ludiques de personnes en situation de handicap pointe enfin la nécessité d'une attention portée sur les modes d'appropriation corporelle d'un dispositif techno-communicationnel. En conséquence, il s'agit d'envisager les formes d'expériences vidéo-ludiques comme des « instances de procuration » autorisant l'exploration sensible de mondes moins disjoints les uns des autres qu'en interaction constante. This article is a continuation of ongoing research to understand the uses of online gaming by people with physical disabilities. By emphasizing the epistemic and methodological contributions of online ethnography, it points to the heuristic limits of the traditional distinction between a supposedly real world and that which would be repeated in the virtual. The specific use of video games in this example, makes it possible not only to question the virtual–real dichotomy, but also to question the traditional definition of the game which starts from the premise that the rule is distinct from its concrete execution. Analysis of the recreational practices of disabled people also points to the need for attention to modes of bodily appropriation of techno-communication devices. In the end, it is a question of considering video entertainment experiences like "instances of proxy," authorizing the sensitive exploration of worlds that are less disconnected and instead are in constant interaction.
Link: http://www.jstor.org/stable/24469614
Journal Title: Esprit
Publisher: Esprit
Issue: i24469670
Date: 6 1, 1997
Author(s): Roviello Anne-Marie
Abstract: Paul Ricœur, Soi-même comme un autre, Paris, Le Seuil, 1994, préface, p. 33.
Link: http://www.jstor.org/stable/24469802
Journal Title: Esprit
Publisher: Esprit
Issue: i24469670
Date: 6 1, 1997
Author(s): Mongin Olivier
Abstract: La Critique et la conviction, op. cit., p. 194.
Link: http://www.jstor.org/stable/24469810
Journal Title: Esprit
Publisher: Esprit
Issue: i24469715
Date: 1 1, 2006
Author(s): Zaccaï-Reyners Nathalie
Abstract: Theodore Zeldin, « Hospitalité et politesse », dans M. Canto-Sperber (sous la dir. de),
Dictionnaire d'éthique et de philosophie morale, Paris, PUF, 1997 (2e éd.), p. 671-673.
Link: http://www.jstor.org/stable/24470156
Journal Title: Cahiers d'Études Africaines
Publisher: École des hautes études en sciences sociales
Issue: i24476009
Date: 1 1, 2014
Author(s): De Rosis Carolina
Abstract: Si comme Foucault lui-même le souligne, la question de la vérité occupe dans
toute sa recherche une place à différents égards cruciale (Foucault 1994 III : 30-
31, IV : 693), ce n'est qu'à partir des années 1980 qu'elle devient ensemble à
la problématique du sujet la préoccupation principale du philosophe. En effet,
déjà dans ses recherches sur la sexualité, Foucault s'est intéressé à une forme
particulière d'assujettissement à l'œuvre dans la pastorale chrétienne et qui sera
par la suite un modèle exemplaire pour les actions disciplinaires (Foucault 1994
III: 256-257, IV: 125-129, 148, 383-385, 783-788). Le sujet est contraint
d'avouer la vérité sur sa vie la plus intime, et notamment celle sexuelle, « pour
mieux renoncer à lui-même et se soumettre à son directeur de conscience » (Granjon
2005 : 42). Il s'agit d'un processus de formation du sujet dans un rapport à soi
aliéné. Selon FOUCAULT (1994 III : 551), ce modèle de formation du sujet est à
l'œuvre également dans « toutes les grandes machines disciplinaires : casernes,
écoles, ateliers et prisons [...] qui permettent de cerner l'individu, de savoir ce
qu'il est, ce qu'il fait, ce qu'on peut en faire, où il faut le placer, comment le
placer parmi les autres ». En 1980 lors d'une leçon au Collège de France pour
le cours intitulé « Du gouvernement des vivants », Foucault (2012 : 80-81) refor-
mule la question de la formation du sujet dans les termes de « régimes de vérité ».
Les années 1980 représentent un tournant dans les orientations analytiques du
philosophe. Dans un article paru en 1981, FOUCAULT (1994 IV : 693) annonce son
projet de recherche à venir, toutefois interrompu par sa mort prématurée. Il
reviendra à plusieurs reprises sur ce changement de thème directeur en essayant
aussi de montrer qu'il était sous-jacent dans ses recherches antérieures.
Link: http://www.jstor.org/stable/24476017
Journal Title: Cahiers d'Études Africaines
Publisher: École des hautes études en sciences sociales
Issue: i24476009
Date: 1 1, 2014
Author(s): Maitilasso Annalisa
Abstract: On fait référence à la différence entre éthique et morale proposée par P. Ricœur
(1990) : « Je réserverai le terme d'"éthique" pour la visée d'une vie accomplie
sous le signe des actions estimées bonnes et celui de "morale" pour le côté
obligatoire, marqué par des normes, des obligations, des interdictions. » Dans ce
sens, selon une perspective éthique, la migration devrait pouvoir se justifier
comme action estimée bonne pour tous. Il ne serait pas nécessaire de recourir
à une légitimité morale octroyée pour des raisons de force majeure (la pauvreté,
la guerre, les besoins familiaux).
Link: http://www.jstor.org/stable/24476022
Journal Title: Africa Development / Afrique et Développement
Publisher: CODESRIA
Issue: i24482949
Date: 1 1, 2014
Author(s): Gordon Lewis R.
Abstract: In celebration of the fortieth anniversary of CODESRIA, an institution from the Global South devoted to taking responsibility for the production of social science knowledge, this article explores what it means to pursue such a task under the threat of colonial imposition at methodological and disciplinary levels, which, the author argues, carries dangers of disciplinary decadence marked by the fetishisation of method. The author offers alternatives through what he calls 'a teleological suspension' of disciplinarity, and raises the question not only of the decolonisation of knowledge but also norms. Pour célébrer le quarantième anniversaire du CODESRIA, une institution des pays du Sud dévouée dans la production de connaissances en sciences sociales, cet article explore les implications de mener une telle tâche sous la menace de l'emprise coloniale à des niveaux méthodologiques et disciplinaires, qui, selon l'auteur, provoque des dangers sur la décadence disciplinaire marquée par la divination de la méthode. L'auteur propose des alternatives à travers ce qu'il appelle « une suspension téléologique » de l'interdisciplinarité, et pose la question non seulement de la décolonisation de la connaissance, mais aussi celle des normes.
Link: http://www.jstor.org/stable/24484677
Journal Title: Alif: Journal of Comparative Poetics
Publisher: American University in Cairo. Department of English and Comparative Literature
Issue: i24486301
Date: 1 1, 2013
Author(s): الوﻛﻴﻞ سعيد أحمد
Abstract: This article explores the narrative representation of the desert in Leslie Silko's Ceremony and Ibrahim Al-Koni's The Bleeding of the Stone. In both novels, the physical is transformed into an existential realm, through which questions about human existence are raised. The desert is a microcosm that allows for a re-enactment of the story of creation. It is also the catalyst in the protagonists' initiation processes and the loci for the ceremonies necessary for restoring balance in the universe. But whereas Silko's novel celebrates desert myths as the infallible source of wisdom, Al-Koni's text regards the desert as a stimulus for Sufi quest. يلفتنا في كثير من روايات إبراهيم الكوني النظر إلى الصحراء بوصفها وسيله إلى فهم الحياه نفسها، حيث تبدو مركز العالم، وما سواها هو الهامش وأهله الأغيار، كما أن حقيقة الإنسان هي حقيقة الصحراء. ونجد أنفسنا في روايات ليزلي مارمون سيلكو بإزاء نصوص تستحضر الأرض بحيث تدمج بين الزمني والفضائي، وتبني الأسطورة الضاربة في عمق الزمن واللاوعي، وذلك في اﻵني والمعيش وفضاء الشخصيات المتفاعلة. تحاول المقالة استكشاف التمثيل السردﻱ للصحراء على مستوى الرؤية والتقنيات في رواية نزيف الحجر للكوني والطقوس لسيلكو، ملقية الضوء على نقاط الالتقاء والاختلاف بين عالميهما، وصولاﹰ إلى تأويل علاقة النص بالصحراء والعالم .
Link: http://www.jstor.org/stable/24487181
Journal Title: Archivio di Filosofia
Publisher: FABRIZIO SERRA EDITORE
Issue: i24485962
Date: 1 1, 2008
Author(s): Jacques Francis
Abstract: Définir la catégorisation religieuse, in Religiosité, religions et identités religieuses, Recherches sur la philosophie
et le langage n. 19,1998, pp. 109-145.
Link: http://www.jstor.org/stable/24488406
Journal Title: Archivio di Filosofia
Publisher: FABRIZIO SERRA EDITORE
Issue: i24485961
Date: 1 1, 2007
Author(s): Maesschalck Marc
Abstract: P. Sheehy, The Reality
of Social Groups, Ashgate, Aldershot, 2006, p. 194.
Link: http://www.jstor.org/stable/24488473
Journal Title: French Politics, Culture & Society
Publisher: Berghahn Journals
Issue: i24517599
Date: 12 1, 2013
Author(s): Smith Andrea
Abstract: Since their arrival in France in the early 1960s, former settlers of Algeria have developed an array of private and public "sites of memory" projects that have remained unnoticed in wider French society or have been interpreted uncharitably. This article offers a new perspective on these projects. Informed by Maurice Halbwachs' concern with the material supports for collective memory and Sigmund Freud's insights on loss, I reinterpret them as stages in a work of mourning, and offer new insights on the wider question of France's relationship to its colonial past.
Link: http://www.jstor.org/stable/24518001
Journal Title: History and Theory
Publisher: Wiley Periodicals, Inc.
Issue: i24542833
Date: 5 1, 2013
Author(s): ANKERSMIT FRANK
Abstract: What I have described elsewhere as "the Magritte conception of history." See Ankersmit,
Meaning, Truth, and Reference in Historical Representation (Ithaca, NY, and London: Cornell Uni-
versity Press, 2012), 192-196.
Link: http://www.jstor.org/stable/24542850
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24563540
Date: 1 1, 2000
Author(s): Capelle-Pogácean Antonela
Abstract: Un récent sondage réalisé par l'Organisation internationale pour les migrations révélait que 40 % des Roumains avaient
des projets d'émigration, plus de 20 % d'entre eux ayant déjà effectué des démarches concrètes en ce sens. Cité par Mircea
Boari, « Un loc din care vrei sa fugi » [Un lieu d'où l'on veut s'enfuir], Curentul, 18 mai 1999, http://curentul.logicnet.ro.
Link: http://www.jstor.org/stable/24563556
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24564451
Date: 9 1, 2006
Author(s): Tomanova Zuzana
Abstract: Je remercie pour leur coopération et leur disponibilité Josef Alan, Jin Kabele, Milos Kucera, Hana Librovâ,
Miloslav Petrusek, Olga Srrridovâ, Zdenëk Uherek, Ivan Vodochodsky, qui m'ont livré des récits plus ou moins bio-
graphiques, et Tomas Bitrich, Marie Cerna, Zdenèk Konopâsek, Jin Nekvapil, Majda Rajanova, Eva Stehlikovâ,
Tereza Stôckelovâ, dont les conseils et remarques ont considérablement contribué à la rédaction de cet article.
Link: http://www.jstor.org/stable/24564461
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24564534
Date: 3 1, 2007
Author(s): Niewiedzial Agnieszka
Abstract: Une bibliographie est disponible sur le site du CERI (http://www.ceri-sciences-po.org/cerifr/publica/cri-
tique/criti.htm).
Link: http://www.jstor.org/stable/24564545
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24565251
Date: 3 1, 2008
Author(s): Chappuis Romain
Abstract: R. Barthes, Mythologies, op. rit, p. 217.
Link: http://www.jstor.org/stable/24565257
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24565951
Date: 12 1, 2010
Author(s): Gelézeau Valérie
Abstract: Philippe Pons, « La "mue" de la Corée du Nord », Le débat, 153, 2009, p. 100-114.
Link: http://www.jstor.org/stable/24565954
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24565951
Date: 12 1, 2010
Author(s): Bouissou Jean-Marie
Abstract: Pour répondre aux normes éditoriales de Critique internationale, le texte original a été coupé sans toucher au
contenu général (NdT).
Link: http://www.jstor.org/stable/24565955
Journal Title: Critique internationale
Publisher: Presses de Sciences Po
Issue: i24567235
Date: 9 1, 2014
Author(s): Naudet Jules
Abstract: Pour les longues discussions que nous avons eues sur le thème de cette étude, je remercie Nicolas Patin, qui
a beaucoup travaillé sur la mise en valeur de l'expérience de guerre des députés du Reichstag (Nicolas Patin,
La catastrophe allemande (1914-1945), Paris, Fayard, 2014).
Link: http://www.jstor.org/stable/24567243
Journal Title: Cahiers du Monde russe
Publisher: École des Hautes Études en Sciences Sociales
Issue: i24567600
Date: 12 1, 2012
Author(s): CZERNY BORIS
Abstract: http://www.holocaust.kiev.ua/news/viplO_l.htm
Link: http://www.jstor.org/stable/24567621
Journal Title: Histoire de l'éducation
Publisher: ÉCOLE NORMALE SUPÉRIEURE DE LYON: Institut français de l'Éducation
Issue: i24573366
Date: 12 1, 2013
Author(s): Forestier Yann
Abstract: Jean Le Veugle, «Une révolution culturelle, oui. mais laquelle?», Le Monde, 23 mal 1968.
Link: http://www.jstor.org/stable/24577182
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: GESIS – Leibniz Institute for the Social Sciences
Issue: i24582422
Date: 1 1, 2015
Author(s): Bessy Christian
Abstract: Descombes (2004)
Link: http://www.jstor.org/stable/24583127
Journal Title: Tumultes
Publisher: ÉDITIONS KIMÉ
Issue: i24598544
Date: 11 1, 2006
Author(s): Yinda André Marie Yinda
Abstract: Voir Clarence E. Walker, Deromanticizing black history : critical essays
and reappraisals, Knoxville, University of Tennessee Press, 1992, ainsi que le
dossier « Réparations, restitutions, réconciliations. Entre Afriques, Europe et
Amériques » dirigé par Bosumil Jewsiewicki, Cahier d'Etudes Africaines,
n° 173-174, 2004.
Link: http://www.jstor.org/stable/24598550
Journal Title: Tumultes
Publisher: ÉDITIONS KIMÉ
Issue: i24598544
Date: 11 1, 2006
Author(s): Puig Nicolas
Abstract: Evoquant l'habitude, Ricœur constate qu'elle donne une histoire au
caractère : « une histoire dans laquelle la sédimentation tend à recouvrir et, à la
limite, à abolir l'innovation qui l'a précédée [...]. C'est cette sédimentation qui
confère au caractère la sorte de permanence dans le temps que j'interprète ici
comme recouvrement de Y ipse par l'idem ». In Soi-même comme un autre,
Paris, Seuil, 1990, p. 146.
L'ipseque Philippe Corcuff synthétise comme « la part subjective de l'identité
personnelle » (« Figures de l'individualité, de Marx aux sociologies
contemporaines », Espacestemps.net, web : http://www.espacestemps.net/
documentl390.html, 2005, non paginé) renvoie à la possibilité de n'être que
partiellement investi dans un rôle. On glisse ici du caractère à l'appartenance
pour amener cette idée d'un retrait ou d'une déprise de l'identité stabilisée
autour de symboles rigides en faveur de moments de mise en avant d'une
identité personnelle répondant à un besoin d'individualisation.
Link: http://www.jstor.org/stable/24598552
Journal Title: Tumultes
Publisher: ÉDITIONS KIMÉ
Issue: i24599376
Date: 11 1, 2009
Author(s): Čapek Jakub
Abstract: Cette manière de voir les choses, qui renoue avec la notion du politique de
Hannah Arendt, est chère à certains signataires de la Charte 77. Voir par
exemple les réflexions de Martin Palous ici même, et surtout les textes de
Vâclav Benda sur une « polis parallèle ».
Link: http://www.jstor.org/stable/24599441
Journal Title: Tumultes
Publisher: ÉDITIONS KIMÉ
Issue: i24599462
Date: 10 1, 2011
Author(s): Dayan-Herzbrun Sonia
Abstract: Ibid., pp. 726-727.
Link: http://www.jstor.org/stable/24599476
Journal Title: The Journal of Theological Studies
Publisher: Oxford University Press
Issue: i24623237
Date: 1 1, 2012
Author(s): Collicutt Joanna
Abstract: W. Brueggemann, The Book that Breathes New Life (Minneapolis: Fortress
Press, 2005), p. 5.
Link: http://www.jstor.org/stable/24637949
Journal Title: Modern Austrian Literature
Publisher: University of California at Riverside
Issue: i24646697
Date: 1 1, 1989
Author(s): Bodine Jay F.
Abstract: The mice folk's reception of Josefine's art in Kafka's story "Josefine, die Sängerin oder Das Volk der Mäuse" reflects the reception on the part of Kraus's audience of his literary art with its "meta-ideological" cultural analysis. This analysis was recognized by the primary members of the Frankfurt School for Social Research and is easily demonstrable in Kraus's analytical treatment of the Social Democrats in the short essay "Hüben und Drüben." The question of the efficacy of Kraus's analysis is better posed as a question of the reception on the part of the mice folk of the meta-ideological analysis undertaken.
Link: http://www.jstor.org/stable/24647853
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659511
Date: 1 1, 2007
Author(s): Kearney Richard
Abstract: Kelly Oliver in
"Forgiveness and Subjectivity," Philosophy Today 47, no. 3 (2003): 280.
Link: http://www.jstor.org/stable/24660187
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659511
Date: 1 1, 2007
Author(s): Tengelyi László
Abstract: Ibid., 103ff.
Link: http://www.jstor.org/stable/24660188
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659511
Date: 1 1, 2007
Author(s): Bourgeois Patrick L.
Abstract: SP, 67.
Link: http://www.jstor.org/stable/24660189
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659511
Date: 1 1, 2007
Author(s): Kaplan David M.
Abstract: Paul Ricoeur, The Just\ trans. David Pellauer (Chicago: University of
Chicago Press, 2000), 76-93.
Link: http://www.jstor.org/stable/24660192
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659531
Date: 1 1, 2008
Author(s): Dostal Robert J.
Abstract: Friedrich Nietzsche, Gay Science, §340 (272): "Socrates, Socrates suffered life! And then he
still revenged himself.... Did his overrich virtue lack an ounce of magnanimity?—Alas, my
friends, we must overcome even the Greeks!"
Link: http://www.jstor.org/stable/24660204
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659567
Date: 1 1, 2006
Author(s): Milan Paul
Abstract: I begin with the hypothesis that Jacques Derrida's Memoirs of the Blind: The Self-Portrait and Other Ruins is in a way the illustration of Speech and Phenomena and therefore Derrida's critique of phenomenology, intuition, perception, and seeing. I also want to show in this regard parallels with both Husserl and Kant. I emphasize that what is at issue in Memoirs of the Blind is art, visual arts; and in the great thematic richness of this text, I note the high points as well as the low points concerning the arts of the "visible." The fundamental question is: Does Derrida "see" the drawing, the painting, and indeed listen to the music?
Link: http://www.jstor.org/stable/24660638
Journal Title: Research in Phenomenology
Publisher: Brill
Issue: i24659567
Date: 1 1, 2006
Author(s): WARE OWEN
Abstract: One of the central questions of Jacques Derrida's later writings concerns the sources of religion. At times he gives explicit priority to the universal dimension of religion. In other places, however, he considers the primacy of faith in its concrete, historical context. This paper will clarify Derrida's relationship to universality and historicity by first comparing his notion of "messianicity without messianism" to that of Walter Benjamin's "weak Messianism." After drawing out these differences, I will focus on Derrida's later writings. I will show that much of the ambiguity of Derrida's thinking on religion can be resolved by turning to his work on khōra, the Greek word for "space" or "matter." The rhetoric of khōra can allow us to think through a twofold logic, one that includes the universal/historical distinction and exceeds its alternatives.
Link: http://www.jstor.org/stable/24660640
Journal Title: Islamic Studies
Publisher: Islamic Research Institute
Issue: i24666682
Date: 7 1, 2013
Author(s): AKRAM MUHAMMAD
Abstract: Schöwbel, "History of Religions," 72.
Link: http://www.jstor.org/stable/24671816
Journal Title: L'Homme
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24699234
Date: 12 1, 2012
Author(s): Anheim Étienne
Abstract: Même si ce n'était pas l'objet de ce travail, et outre les féconds prolongements de l'anthro-
pologie historique déjà évoqués au début de cet article, il faut rappeler les fructueux échanges
empiriques que les historiens, en particulier pour le Moyen Âge, ont pu avoir depuis vingt ans avec
différents courants de l'anthropologie, qu'il s'agisse par exemple de l'anthropologie juridique dans
le cadre des débats sur la mutation de l'an mil (cf. les travaux de Dominique Barthélémy [1997,
1999]), de l'anthropologie visuelle de chercheurs comme Hans Belting (cf. Schmitt [2002];
ou Baschet [2008]), de l'anthropologie des pratiques d'écriture dans la lignée de Jack Goody
(pour une présentation synthétique de l'historiographie médiévale dans ce domaine, cf. Chastang
[2008]), de l'anthropologie économique (avec Feller, Gramain & Weber [2005]), ou encore des
réflexions de Maurice Godelier ou de Louis Dumont (mobilisés par Iogna-Prat [1998, 2006]).
Link: http://www.jstor.org/stable/24699250
Journal Title: L'Homme
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24700246
Date: 12 1, 2015
Author(s): Martin Denis-Constant
Abstract: Le Voortrekker Monument a été érigé en souvenir des Boers qui entamèrent le grand trek
(« migration ») en 1835, quittant la colonie du Cap, après l'abolition de l'esclavage, pour se diriger
vers le Nord, où certains fonderont les républiques boers du Transvaal et de l'Etat libre d'Orange.
Link: http://www.jstor.org/stable/24700256
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24707951
Date: 1 1, 1988
Author(s): Botha M. Elaine
Abstract: It would be more accurate to refer to 'ontic' or 'ontical' in this respect.
Link: http://www.jstor.org/stable/24707953
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24707971
Date: 1 1, 1987
Author(s): Morton Herbert Donald
Abstract: Thus J. van der Hoeven in an article with the telling title, Ontwikkeling in het Iicht van
ontmoeting' [Development in the light of encounter], p. 159.
Link: http://www.jstor.org/stable/24707974
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24708868
Date: 1 1, 1994
Author(s): Klapwijk Jacob
Abstract: Ernst Troeltsch distinguished between naive, apologetic and evolutionistic absoluteness.
From the original spontaneity of 'naive absoluteness' and its artificial (partly super-
naturalistic, partly rationalistic) defence as 'apologetic absoluteness' (in the Middle Ages and
in the Enlightenment, respectively) there came forth in Hegel the idea of 'evolutionistic
absoluteness' — an ingenious but untenable attempt to reconcile the solid apologetic
conception of absoluteness of that day with the dynamics of history by presenting it as the
outcome and terminus of historical progression. See Troeltsch, Die Absolutheit des Christen-
tums, 87ff. Cf. J. Klapwijk, Tussen historisme en relativisme, 222-29. At present the belief in
progress and thus also the mix of it with the idea of absoluteness is no longer a subject of
discussion.
Link: http://www.jstor.org/stable/24708873
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24708906
Date: 1 1, 1993
Author(s): Olthuis James H.
Abstract: Martin Heidegger, Being and time, trans. John Macquarrie and Edward Robinson (New
York: Harper & Row, 1962), p. 174.
Link: http://www.jstor.org/stable/24708912
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24708906
Date: 1 1, 1993
Author(s): Blosser Philip
Abstract: Steen, Structure, p. 272; cf. above, n. 30.
Link: http://www.jstor.org/stable/24708915
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709638
Date: 1 1, 2006
Author(s): Glas Gerrit
Abstract: Interestingly enough it appears that the structural features of reconciliation show a re-
versed version of the structural features of evil. Resolving the evil I do toward the other re-
quires that I am able to say what I have done wrong (the reverse of silence and the
tinspeakable), that I recognize my guilt (which is incompatible with splitting) and that I ask for
forgiveness (which is very shameful, but may résolve shame when penitence is accepted and
forgiveness is given); see Glas (in press); Muφhyand Hampton (1988); Volf (1996).
Link: http://www.jstor.org/stable/24709643
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709638
Date: 1 1, 2006
Author(s): Kang Young Ahn
Abstract: Bob Goudzwaard, (Unhalizrilinti and the Kiiigrftrm of Coït, p. 44.
Link: http://www.jstor.org/stable/24709645
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709683
Date: 1 1, 2010
Author(s): Griffioen Sander
Abstract: Desmond is certainly not blind to the risks of such an endeavor: God and the Betioeen
mentions on the one hand a loss of faith in case of the forlorn mystic who in his 'ardor for the
divine other' is confronted with his own 'lack and nothing' (GB 266), and on the other a
possible usurpation of divine sovereignty (GB 268).
Link: http://www.jstor.org/stable/24709686
Journal Title: Philosophia Reformata
Publisher: Brill
Issue: i24709683
Date: 1 1, 2010
Author(s): Glas Gerrit
Abstract: Because they escape precise modal qualification, Troost suggests that insight into disposi-
tions can only be gained in an idea-ruled (idee-matig) understanding, in an idea-regulated 'on
the way' in the transcendental direction of time. For reformational philosophy this raises an
old and prima facie purely theoretical problem: Do the modalities 'continue' right into the
heart? One could paraphrase Troost's view for example such that for him the heart should
primarily be sought 'below' or 'behind' the act structure, and that the dispositions — relative
to this vertical axis — constitute a horizontal layer in which the lower substructures are
interwoven with the act structure. In that case the integration of the lower structures in the act
structure would take place via the dispositions rather than through a direct relationship with
the heart. This notion — for which hints can be found in Dooyeweerd — would in any case
lead to an appreciably more nuanced picture of the 'binding' and 'releasing' of substructures.
If I understand Troost correctly, he would allow this interpretation for the substructures,
though not for the modalities. His caution concerning the 'continuing' of the modalities 'into
the' heart is epistemological: the cosmological concentration of the modal functions in the
heart is a transcendental idea; at best we see dots (the idea-regulated 'on the way' in the
transcendental direction of time), but we should not turn them into lines.
Link: http://www.jstor.org/stable/24709687
Journal Title: Jewish History
Publisher: Springer
Issue: i24708650
Date: 1 1, 2014
Author(s): GOLDBERG SYLVIE ANNE
Abstract: Goldberg, L'histoire et la mémoire de l'histoire.
Link: http://www.jstor.org/stable/24709812
Journal Title: Philosophia Reformata
Publisher: Association for Reformational Philosophy
Issue: i24710027
Date: 1 1, 2012
Author(s): Griffioen Sander
Abstract: Broad definitions are often used in Christian apologetics. One example: 'Everyone has a
worldview. Whether or not we realize it, we all have certain presuppositions and biases that
affect the way we view all of life and reality. A worldview is like a set of lenses which taint our
vision or alter the way we perceive the world around us.' (http://christianworldview.net/,
consulted Jan. 23, 2012)
Link: http://www.jstor.org/stable/24710030
Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i24713074
Date: 1 1, 2009
Author(s): Konz Britta
Abstract: Metz, Glaube, aaO. (Anm.4), 115.
Link: http://www.jstor.org/stable/24713091
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i24716042
Date: 12 1, 2014
Author(s): MARMASSE GILLES
Abstract: D. Wittmann, « Relire Hegel à travers Kant? », in J.-F. Kervégan et B. Mabille,
Hegel au présent, une relève de la métaphysique? Paris, CNRS Editions, 2012, p. 440 sq.
Link: http://www.jstor.org/stable/24718739
Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24739848
Date: 9 1, 2014
Author(s): Langlois Claude
Abstract: Revue : La science catholique, revue des questions religieuses [puis] des sciences sacrées
et profanes, Lyon, Paris, Delhomme et Briguet [puis] Arras, Paris, Sueur-Charruey, 1886-1906.
Fusion ultérieure : La Revue des sciences ecclésiastiques et La Science catholique (1906-1910).
Ouvrages : John Augustine Zahm, chanoine régulier de la Sainte-Croix, pseud. Le Père H. J.
Mozans, Science catholique et savants catholiques [Catholic science and catholic scientists,
1893], traduit de l'anglais par M. l'abbé J. Flageolet, Paris, P. Lethielleux, 1895. A. Jeanniard
du Dot, L'hypnotisme et la science catholique, Paris, Librairie Bloud et Barrai, 1898, 1900.
Théophile Ortolan, Rivalités scientifiques : ou la science catholique et la prétendue impartialité
des historiens, I- La manie du dénigrement, II- Fausses réputations, Paris, Bloud et Barrai,
Collection : Science et religion : Études pour le temps présent, 1900.
Link: http://www.jstor.org/stable/24739862
Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24739884
Date: 3 1, 2015
Author(s): Greisch Jean
Abstract: Voir mon étude à paraître : « Das Spiel der Transzendenz: „Trans-Aszendenz", „Trans-
Deszendenz", „Trans-Passibilität", „Trans-Possibilität" » in : Ingolf U. Dalfert (éd.), Herme-
neutik der Transzendenz.
Link: http://www.jstor.org/stable/24739891
Journal Title: Archives de sciences sociales des religions
Publisher: ÉDITIONS DE L'ÉCOLE DES HAUTES ÉTUDES EN SCIENCES SOCIALES
Issue: i24739982
Date: 6 1, 2015
Author(s): Varlik Selami
Abstract: Arkoun propose de promouvoir des lectures qui « intègrent, à la fois l'exigence théo-
logique des croyants, l'impératif philologique de l'historien positif (mais non positiviste), la
perspective explicative de l'anthropologue et le contrôle critique du philosophe ». M. Arkoun,
1982 : XXII.
Link: http://www.jstor.org/stable/24740013
Journal Title: Revue de l'histoire des religions
Publisher: ARMAND COLIN
Issue: i24776583
Date: 9 1, 2014
Author(s): HARTER PIERRE-JULIEN
Abstract: Un grand merci à Gareth Sparham et à David Rawson pour leur remarques
et leur critiques qui ont permis d'améliorer le contenu de cet article.
Link: http://www.jstor.org/stable/24776605
Journal Title: Journal for the Study of Religion
Publisher: The MIT Press
Issue: e24798420
Date: 1 1, 2003
Author(s): Blond Louis
Abstract: By inquiring into the translatability of Judaism and philosophy, we reawaken an ancient problem that asks after philosophy’s relation with religion:
What has Athens to do with Jerusalem?Translation is a rejuvenated means of wrestling with this irksome question, which seeks to understand how multiple approaches to meaning and being can exist concurrently or whether any interaction forfeits multiplicity for the primacy of one form over all others. The specific issue that linguistic versions of the problem address is whether or not the languages that Judaism and philosophy speak are separate and distinct and if those distinctions are established on deeper, non-linguistic ground. For this reason, translation not only raises the problem of articulacy and context in interlingual translations, it also alludes to an ontological or metaphysical separation that speaks of different, non-shared worlds. Whether or not a translation theory addresses, repairs or upholds the opposition between religion and philosophy is in question, and translation becomes a vehicle for discussing what Jerusalem has to offer Athens and what Athens has for Jerusalem. In this essay, I examine the translation problem as an attempt to repair or re-gloss the relation between Judaism and philosophy by way of Michael Fagenblat’s recovery of Emmanuel Levinas’ thought in his work,A Covenant of Creatures: Levinas’s Philosophy of Judaism(2010).
Link: http://www.jstor.org/stable/24798426
Journal Title: Geschichte und Gesellschaft
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i24890799
Date: 6 1, 2016
Author(s): Chabal Emile
Abstract: Chabal,
A Divided Republic, ch. 1-4.
Link: http://www.jstor.org/stable/24891225
Journal Title: The Catholic Historical Review
Publisher: The Catholic University of America
Issue: i25025058
Date: 10 1, 1997
Author(s): Standaert Nicolas
Abstract: The Conquest of America: The Question of the Other,
trans. Richard Howard (New York, 1984).
Link: http://www.jstor.org/stable/25025062
Journal Title: History and Theory
Publisher: Wesleyan University Press
Issue: i342886
Date: 1 1, 1970
Author(s): Duvignaud Lawrence
Abstract: Jean Duvignaud, Change at Shebika: Report from a North African Village
(New York, 1970).
Duvignaud
Change at Shebika: Report from a North African Village
1970
Link: http://www.jstor.org/stable/2504174
Journal Title: History and Theory
Publisher: Wesleyan University Press
Issue: i342936
Date: 2 1, 1983
Author(s): Ricoeur Hayden
Abstract: Ricoeur's latest work, Time and Narrative (Chicago, 1983).
Ricoeur
Time and Narrative
1983
Link: http://www.jstor.org/stable/2504969
Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342983
Date: 12 1, 1992
Author(s): Platt Fred
Abstract: Gerald M. Platt, "Sociology: Origins, Orientations, Crises,"Annals of Scholarship9(1992),
427-436.
Platt
427
9
Annals of Scholarship
1992
Link: http://www.jstor.org/stable/2505404
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342993
Date: 5 1, 1981
Author(s): Goekjian Richard T.
Abstract: Bann, ibid., 367.
367
Link: http://www.jstor.org/stable/2505462
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342993
Date: 5 1, 1985
Author(s): Sternberg Nancy
Abstract: Meir Sternberg in The Poetics of Biblical Narrative (Bloomington, Ind., 1985), 7-13
Sternberg
7
The Poetics of Biblical Narrative
1985
Link: http://www.jstor.org/stable/2505463
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342993
Date: 5 1, 1965
Author(s): White Ewa
Abstract: White, Metahistory, 10
Link: http://www.jstor.org/stable/2505464
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i342993
Date: 5 1, 1989
Author(s): Carr Steven G.
Abstract: Ibid., 179-180.
179
Link: http://www.jstor.org/stable/2505467
Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342984
Date: 2 1, 1957
Author(s): Jaspers David
Abstract: Collingwood, "The Philosophy of the Christian
Religion," Sept. 29, 1920, Dep 1, 11.
Link: http://www.jstor.org/stable/2505516
Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342974
Date: 10 1, 1957
Author(s): Nietzsche Wulf
Abstract: Friedrich Nietzsche, The Use and Abuse of History, transl. Adrian Collins
(Indianapolis, 1957).
Nietzsche
The Use and Abuse of History
1957
Link: http://www.jstor.org/stable/2505526
Journal Title: History and Theory
Publisher: Wesleyan University
Issue: i342969
Date: 5 1, 1991
Author(s): Bernstein Cushing
Abstract: Richard Bernstein, "A Historian Enters Fiction's Shadowy Domain," New York Times (May
15, 1991), C18.
Bernstein
May 15
C18
New York Times
1991
Link: http://www.jstor.org/stable/2505594
Journal Title: Annual Review of Anthropology
Publisher: Annual Reviews
Issue: i25064938
Date: 1 1, 2007
Author(s): Morris Rosalind C.
Abstract: This article considers the legacies of Jacques Derrida in and for Anglo-American sociocultural anthropology. It begins with a survey of Derrida's own engagement with themes that have historically been foundational to the field: (a) the critique of sign theory and, with it, the questions of language and law in Lévi-Straussian structuralism; (b) the question of the unconscious; (c) the critique of the performative and its consequences for the idea of ritual; (d) the rereading of Marcel Mauss's concept of the gift, and of economy more generally; and (e) the analysis of the metaphysical basis of law, in both religious and ostensibly secular formations. It then considers the state of the field at the time when it was being infused with different forms of poststructuralism and explores the competing claims made by these discourses in relation to deconstruction. Finally, after tracing the convergences and divergences between Derridean deconstruction and theory in sociocultural anthropology, it treats two main examples of works produced against and under the influence of Derrida's thought, respectively.
Link: http://www.jstor.org/stable/25064960
Journal Title: L'Homme
Publisher: Ecole des hautes etudes en sciences sociales (EHESS)
Issue: i25133559
Date: 9 1, 2002
Author(s): Calame Claude
Abstract: J. Revel (« Pratiques du contemporain et régimes d'historicité », Le Genre
humain, 2000, 35: Actualités du contemporain: 13-20
Link: http://www.jstor.org/stable/25133563
Journal Title: Organization Science
Publisher: Institute for Operations Research and the Management Sciences
Issue: i25146196
Date: 8 1, 2008
Author(s): Worline Monica C.
Abstract: On September 11, 2001, the passengers and crew members aboard Flight 93 responded to the hijacking of their airplane by organizing a counterattack against the hijackers. The airplane crashed into an unpopulated field, causing no damage to human lives or national landmarks beyond the lives of those aboard the airplane. We draw on this story of courageous collective action to explore the question of what makes this kind of action possible. We propose that to take courageous collective action, people need three narratives-a personal narrative that helps them understand who they are beyond the immediate situation and manage the intense emotions that accompany duress, a narrative that explains the duress that has been imposed upon them sufficiently to make moral and practical judgments about how to act, and a narrative of collective action-and the resources that make the creation of these narratives feasible. We also consider how the creation of these narratives is relevant to courageous collective action in more common organizational circumstances, and identify how this analysis suggests new insights into our understanding of the core framing tasks of social movements, ways in which social movement actors draw on social infrastructure, the role of discourse and morality in social movements, the formation of collective identity, and resource mobilization.
Link: http://www.jstor.org/stable/25146198
Journal Title: U.S. Catholic Historian
Publisher: Catholic University of America Press
Issue: i25156608
Date: 1 1, 2007
Author(s): Losito Giacomo
Abstract: Zambarbieri, Il cattolicesimo tra crisi e rinnovamento, 401.
Link: http://www.jstor.org/stable/25156615
Journal Title: Arabica
Publisher: Brill
Issue: i25162277
Date: 4 1, 2008
Author(s): Achrati Ahmed
Abstract: Reynolds, 2001,
p. 247
Link: http://www.jstor.org/stable/25162279
Journal Title: Arabica
Publisher: Brill
Issue: i25162277
Date: 4 1, 2008
Author(s): Natij Salah
Abstract: Goethe, cité par Pierre Bertaux, « Goethe », Encyclopédia Universalis.
Link: http://www.jstor.org/stable/25162281
Journal Title: Canadian Journal of Political Science / Revue canadienne de science politique
Publisher: Cambridge University Press
Issue: i25165879
Date: 12 1, 2005
Author(s): Libesman Heidi
Abstract: The focus of this article is the theory of integration advanced by Alan Cairns in his book, "Citizens Plus: Aboriginal peoples and the Canadian State". Cairns' theory has had a mixed reception since its publication. Like much scholarship and public policy in the Aboriginal rights field, "Citizens Plus" has attracted strong proponents and opponents. At present "Citizens Plus" remains one of the primary competitors vying for influence in guiding the postcolonial reconfiguration of the relationship between Aboriginal peoples, the Canadian state and civil society on terms of justice that may be perceived as legitimate by both Aboriginal and non-Aboriginal peoples. The prime alternative, as conceived by both Cairns and his critics, is the nation-to-nation constitutional vision of the Royal Commission on Aboriginal Peoples. The author provides a political theoretical reading of "Citizens Plus". She seeks to disclose the normative and conceptual structure of Cairns' argument and to situate Cairns' theory in the context of debates concerning the future of Aboriginal peoples and the constitution of Canada. This reading foregrounds an alternative interpretation of the relationship between "Citizens Plus" and the constitutional vision of the Royal Commission on Aboriginal Peoples, which makes it possible to see them as complementary rather than opposed constitutional visions. The author also raises broader questions concerning the reasons for continuing the search, at the heart of Cairns' work, for a post-colonial theory and praxis of normative integration in diverse societies, and the conditions of the possibility of such a theory and praxis. Ultimately the author argues that whether one agrees or disagrees with Cairns' prescription, at a minimum "Citizens Plus" should be understood as raising a fundamental question to which multinational constitutional theory must respond. /// Le présent article a pour objet d'examiner la théorie avancée par Alan Cairns dans son ouvrage, "Citizens Plus: Aboriginal Peoples and the Canadian State". Cette théorie est loin de faire l'unanimité; comme beaucoup d'autres ouvrages ou initiatives dans le domaine des droits autochtones, "Citizens Plus" a ses partisans et ses détracteurs. À l'heure actuelle, "Citizens Plus" demeure l'une des principales approches possibles de la redéfinition postcoloniale des relations entre les peuples autochtones et l'État et la société civile canadiens sur le fondement de conditions justes dont la légitimité est susceptible d'être reconnue autant par les peuples autochtones que par les non-autochtones. La vision de relations de nation à nation, telle qu'exprimée par la Commission royale sur les peuples autochtones, est, selon Cairns ainsi que ses détracteurs, la principale alternative à "Citizens Plus". Dans le présent article, l'auteure interprète "Citizens Plus" dans une optique de théorie politique. Elle cherche à faire ressortir la structure normative et conceptuelle de l'argument de Cairns et à situer la théorie de Cairns dans le contexte des débats concernant l'avenir des peuples autochtones et de la constitution canadienne. L'auteure veut ainsi attirer l'attention sur une autre interprétation possible de la relation entre "Citizens Plus" et la vision de la Commission royale sur les peuples autochtones. Selon cette interprétation, il s'agit de visions complémentaires plutôt que contradictoires. L'auteure soulève également des questions plus générales, concernant les raisons de poursuivre la recherche d'une théorie et d'une praxie d'intégration normative au sein de sociétés empreintes de diversité, ainsi que les conditions de la possibilité d'une telle théorie et d'une telle praxie. Cette recherche est, par ailleurs, au cœur de l'œuvre de Cairns. En dernière analyse, l'auteure soutient que, peu importe que l'on souscrive ou non à ce que Cairns propose, "Citizens Plus" soulève, à tout le moins, une question fondamentale à laquelle la théorie constitutionnelle multinationale doit répondre.
Link: http://www.jstor.org/stable/25165887
Journal Title: The Sixteenth Century Journal
Publisher: Sixteenth Century Journal
Issue: i323404
Date: 12 1, 1993
Author(s): Carroll Linda L.
Abstract: From the beginning of his career, sixteenth-century playwright Angelo Beolco (also known as Ruzante, the name of the peasant character he created and played) declared his anguish at the worsening of the peasants' economic and political position. Illegitimate child of the authoritarian patriarch of a minor noble family beginning its decline and (probably) a household servant likely of peasant origin, he appears to have identified with the peasants' exclusion from governing institutions and the blocking of their access to wealth. At first, the Evangelical reform movement, with its emphasis on justice for the poor, appealed to him as an effective instrument for persuading the powerful to correct the situation. That hope having proved illusory, Beolco passed through a rapid evolution of beliefs that calls into question Lucien Febvre's theory of the parameters of religious experience in the Renaissance. The present article explores this evolution.
Link: http://www.jstor.org/stable/2541606
Journal Title: Educational Studies in Mathematics
Publisher: Springer
Issue: i25472056
Date: 1 1, 2006
Author(s): Radford Luis
Abstract: Meaning is one of the recent terms which have gained great currency in mathematics education. It is generally used as a correlate of individuals' intentions and considered a central element in contemporary accounts of knowledge formation. One important question that arises in this context is the following: if, in one way or another, knowledge rests on the intrinsically subjective intentions and deeds of the individual, how can the objectivity of conceptual mathematical entities be guaranteed? In the first part of this paper, both Peirce's and Husserl's theories of meaning are discussed in light of the aforementioned question. I examine their attempts to reconcile the subjective dimension of knowing with the alleged transcendental nature of mathematical objects. I argue that transcendentalism, either in Peirce's or Husserl's theory of meaning, leads to an irresolvable tension between subject and object. In the final part of the article, I sketch a notion of meaning and conceptual objects based on a semiotic-cultural approach to cognition and knowledge which gives up transcendentalism and instead conveys the notion of contextual objectivity.
Link: http://www.jstor.org/stable/25472060
Journal Title: The French Review
Publisher: American Association of Teachers of French
Issue: i25480351
Date: 3 1, 2006
Author(s): Russell Nicolas
Abstract: This paper compares Maurice Halbwachs's theory of collective memory to the most typical articulation of group memory in France before the twentieth century, especially from the late sixteenth century to the end of the eighteenth century. It argues that the twentieth-century notion of collective memory, largely based on Halbwachs's work, differs significantly from earlier articulations of this concept and that these two conceptions are modeled on two different types of personal memory. Finally, it suggests that, given these differences, we should question whether our modern concept of collective memory is a useful tool in analyzing early modern French texts.
Link: http://www.jstor.org/stable/25480359
Journal Title: Medical Anthropology Quarterly
Publisher: Blackwell Publishing
Issue: i25487835
Date: 12 1, 2008
Author(s): Taylor Janelle S.
Abstract: The onset of dementia raises troubling questions. Does the person with dementia still recognize you? If someone cannot recognize you, can they still care about you? This essay takes such questions as the entry point for a broader inquiry into recognition, its linkages to care, and how claims to social and political "recognition" are linked to, or premised on, the demonstrated capacity to "recognize" people and things. In the words and actions of her severely impaired mother, the author finds guidance toward a better, more compassionate question to ask about dementia: how can we best strive to "keep the cares together"?
Link: http://www.jstor.org/stable/25487838
Journal Title: Medical Anthropology Quarterly
Publisher: Blackwell Publishing
Issue: i25487848
Date: 3 1, 2009
Author(s): Honkasalo Marja-Liisa
Abstract: In medical anthropological research, the question of suffering has been a topic of salient interest mostly from two theoretical viewpoints: those of endurance and of agency. The concept "suffering" derives its origins from two etymological roots, those of suffering-souffrance-sofferanza and of misery-misère-miseria. According to the first approach, that of "endurance" and founded largely on Judeo-Christian theology, suffering is regarded as an existential experience at the borders of human meaning making. The question then is: how to endure, how to suffer? The latter view, that of "agency," follows the Enlightenment, and later the Marxist view on mundane suffering, misery, and the modern question of how to avoid or diminish it. This article follows the lines of the second approach, but my aim is also to try to build a theoretical bridge between the two. I ask whether agency would be understood as a culturally shared and interpreted modes of enduring, and if so, which conceptual definition of agency applies in this context? I theorize the relationship between suffering and agency using Ernesto de Martino's notion la crisi della presenza. In line with Pierre Bourdieu, I think that in people's lives, there may be sufferings in a plural form, as a variety of sufferings. The article is based on a one-year long fieldwork in Finnish North Karelia.
Link: http://dx.doi.org/10.1111/j.1548-1387.2009.01037.x', 'an external site', 'external-fulltext-any
Journal Title: Journal of Modern Literature
Publisher: Indiana University Press
Issue: i25511813
Date: 4 1, 2009
Author(s): Broadbent Philip
Abstract: Contemporary Berlin novels commonly anchor representations of post-unification Berlin within an ethics of remembering in which the city's mottled topography is frequently portrayed as a historically saturated site. Invariably, this historical focus is supported by an aesthetics in which representing Berlin is concomitant with an ethical obligation to address in some form the city's pasts. It is argued in this paper that through an engaged comparison of Walter Benjamin's theory of critical pedestrianism with Nietzsche's "The Uses and Disadvantages of History for Life," Dutch novelist Cees Nooteboom's novel "All Souls Day" questions the possibility of representing the city as a discursive space in which the past and the present can mutually co-exist. Nooteboom's text offers a singular and unique perspective on the ethical burden the recently unified cities faces in the post-unification era, namely the obligation to remember the division and pre-division German pasts, by questioning whether it is at all possible for the city to fulfill this duty of historical remembering.
Link: http://www.jstor.org/stable/25511821
Journal Title: International Review of the Aesthetics and Sociology of Music
Publisher: Department for Music and Musicology of the Croatian Academy of Sciences and Arts, Croatian Musicological Society, Music Academy of the University of Zagreb
Issue: i25594483
Date: 6 1, 2009
Author(s): Pauset Eve Norah
Abstract: Id., p. 20.
Link: http://www.jstor.org/stable/25594487
Journal Title: Anthropologica
Publisher: Wilfrid Laurier University Press
Issue: i25605554
Date: 1 1, 1990
Author(s): Howes David
Abstract: This essay traces the involution of anthropological understanding from the 1950s to the present. It is shown that as the conception of "doing ethnography" changed from sensing patterns to reading texts, and from reading texts to writing culture, so too did the content of anthropological knowledge change from being multi-sensory to being self-centred. The essay also proposes a way of escaping the tunnel-vision of contemporary (post-modern) ethnography — namely, by treating cultures as constituted by a particular interplay of the senses which the ethnographer must simulate before making any attempt to describe or evoke the culture under study. /// Cet article trace l'enchevêtrement qu'a subi l'étude de l'anthropologie depuis les années cinquante à nos jours. L'auteur démontre que le concept de "faire de l'ethnographie" a changé radicalement — de la perception sensorielle à la lecture des textes et de cette lecture à l'acte d'écrire une culture. Également, le contenu des connaissances anthropologiques a subi un changement du multi-sensoriel à l'égocentrique. L'article propose comment s'éloigner du champ de vue plutôt étroit de l'ethnographie contemporaine (dite post-moderne) en suggérant que les ethnographes traitent les cultures telles que constituées par l'action réciproque particulière des sens qui doivent être simulés avant que les ethnographes puissent essayer de décrire ou d'évoquer la culture en question.
Link: http://www.jstor.org/stable/25605558
Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i25610177
Date: 7 1, 2009
Author(s): Udoh Fabian E.
Abstract: Luke 12:42-44
Link: http://www.jstor.org/stable/25610185
Journal Title: Annals of the Association of American Geographers
Publisher: Association of American Geographers
Issue: i323911
Date: 6 1, 1981
Author(s): Gould Peter
Abstract: In Science, great difficulty is sometimes experienced in giving up hypothesized structures. The inadequacies of Freudian hypotheses are highlighted, and attention is directed to Dasein-analysis, which stays close to the data. This perspective focuses attention upon the phenomenological tradition, and suggests that certain mathematical frameworks in human geography are inappropriate. The adequacy of a priori models is also questioned from a Heideggerian perspective, and more general qualitative algebras are suggested to replace the distorted functional thinking inherited from the physical sciences.
Link: http://www.jstor.org/stable/2562790
Journal Title: Annals of the Association of American Geographers
Publisher: Association of American Geographers
Issue: i323950
Date: 12 1, 1991
Author(s): Tuan Yi-Fu
Abstract: How places are made is at the core of human geography. Overwhelmingly the discipline has emphasized the economic and material forces at work. Neglected is the explicit recognition of the crucial role of language, even though without speech humans cannot even begin to formulate ideas, discuss them, and translate them into action that culminates in a built place. Moreover, words alone, used in an appropriate situation, can have the power to render objects, formerly invisible because unattended, visible, and impart to them a certain character: thus a mere rise on a flat surface becomes something far more-a place that promises to open up to other places-when it is named "Mount Prospect." The different ways by which language contributes toward the making of place may be shown by exploring a wide range of situations and cultural contexts. Included in this paper are the contexts of hunter-gatherers, explorers and pioneers, intimate friendship, literary London, Europe in relation to Asia, and Chinese gardening and landscape art. There is a moral dimension to speech as there is to physical action. Thus warm conversation between friends can make the place itself seem warm; by contrast, malicious speech has the power to destroy a place's reputation and thereby its visibility. In the narrative-descriptive approach, the question of how and why language is effective is implied or informally woven into the presentation, but not explicitly formulated or developed. Ways of making place in different situations-from the naming of objects by pioneers, to informal conversation in any home, to the impact of written texts-are highlighted and constitute the paper's principal purpose, rather than causal explanations, which must vary with each type of linguistic behavior and each situation.
Link: http://www.jstor.org/stable/2563430
Journal Title: Social Studies of Science
Publisher: Sage Publications
Issue: i25677409
Date: 6 1, 2010
Author(s): Kelty Christopher
Abstract: In this paper we argue that the concept and practice of responsibility is being transformed within science and engineering. It tells the story of attempts by nanotechnologists to make responsibility 'do-able' and calculable in a setting where the established language and tools of risk and risk analysis are seen as inadequate. The research is based on ethnographic participant-observation at the National Science Foundation-funded Center for Biological and Environmental Nanotechnology (CBEN) at Rice University in Texas, during the period 2003 to 2007, including the controversies and public discussions it was engaged in and the creation of the International Council on Nanotechnology (ICON). CBEN began as a project to study 'applications' of nanotechnology to environmental and biological systems, but turned immediately to the study of 'implications' to biology and environment. We argue here that the notion of 'implications' and the language of risk employed early on addressed two separate but entangled ideas: the risks that nanomaterials pose to biology and environment, and the risks that research on this area poses to the health of nanotechnology itself. Practitioners at CBEN sought ways to accept responsibility both as scientists with a duty to protect science (from the public, from de-funding, from 'backlash') and as citizens with a responsibility to protect the environment and biology through scientific research. Ultimately, the language of risk has failed, and in its place ideas about responsibility, prudence, and accountability for the future have emerged, along with new questions about the proper venues and 'modes of veridiction' by which claims about safety or responsibility might be scientifically adjudicated.
Link: http://www.jstor.org/stable/25677414
Journal Title: Nouvelles Études Francophones
Publisher: Conseil International d'Études Francophones
Issue: i25701911
Date: 10 1, 2005
Author(s): Thibault Bruno
Abstract: Le 11 fevrier 1997, Le Clezio signe avec 150 intellectuels francais "un appel a desobeir
aux autorites." Ce document est redige pour protester contre la condamnation de Jacque-
line Deltombe, coupable d'avoir heberge chez elle un ami zairois en situation irreguliere.
Le preambule de cet appel declare: "Nous sommes coupables, chacun d'entre nous, d'avoir
heberge des etrangers en situation irreguliere [...]. Et nous continuerons a heberger, a ne
pas denoncer, a sympathiser - sans verifier les papiers de nos collegues et amis [...]. Nous
appelons nos concitoyens a desobeir pour ne pas se soumettre a des lois inhumaines" (Le
Monde, 14 fev. 1997, 12).
Link: http://www.jstor.org/stable/25701916
Journal Title: Nouvelles Études Francophones
Publisher: Conseil International d'Études Francophones
Issue: i25702177
Date: 4 1, 2009
Author(s): Lorre Christine
Abstract: On peut noter que Jean-Francois Billeter etablit une distinction generale entre les
deux systemes de pensee, grecque et chinoise, qui recoupe, dans ses grandes lignes, celle
exposee par Jullien: "On peut apercevoir [...], me semble-t-il, une difference fondamen-
tale entre la pensee grecque et la tradition intellectuelle qui en est issue d'une part, et
l'ensemble (ou presque) de la pensee chinoise de l'autre. Notre tradition intellectuelle a
eu tendance a privilegier la conscience thetique et la conscience reflechie, qui font toutes
deux abstraction du mouvement, du changement, des transformations dans lesquels nous
sommes continuellement pris dans les faits. [...] La philosophie a par consequent eu dans
notre civilisation une vocation "theorique," contemplative. La pensee chinoise me parait
avoir ete, dans l'ensemble, beaucoup plus fidele aux donnees de lexperience commune, au
rapport spontane que nous entretenons avec nous-memes et avec les choses dans le cours
de nos activites. Elle a donne la priorite aux formes que notre vie consciente prend lorsque
nous nous mouvons, que nous agissons, etc., et a celles que la realite a pour nous dans ces
moments-la" ("Comment lire Wang Fuzhi?" 111-12).
Link: http://www.jstor.org/stable/25702181
Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Asociación Historia, Antropología y Fuentes Orales
Issue: i25703106
Date: 1 1, 2007
Author(s): Iranzo Teresa
Abstract: Julien Benda, The Betrayal of the Intellectuals (Boston: Beacon, 1958).
Link: http://www.jstor.org/stable/25703113
Journal Title: Hispanic Review
Publisher: University of Pennsylvania Press
Issue: i25703529
Date: 7 1, 2010
Author(s): de Looze Laurence
Abstract: Vinsauf's Poetria Nova.
Link: http://www.jstor.org/stable/25703531
Journal Title: Journal of Qur'anic Studies
Publisher: Edinburgh University Press
Issue: i25728159
Date: 1 1, 2005
Author(s): کامبانيني ماسيمو
Abstract: The aim of the present article is to investigate how the passages of the Holy Text regarding natural sciences or the cosmological order of the universe can be read from a hermeneutical viewpoint, in a philosophical rather than a historical, grammatical or stylistic sense; the debated problems of literary and artistic character, and the relationship between Qur'an and science per se, are not involved here. If we assume as a working hypothesis the Gadamerian perspective that 'being, as far as we can understand it, is language', we can accept that the being of God and of the universe are disclosed in Qur'anic language and that the Qur'an becomes the framework of the aletheia (in the Heideggerian sense) of science. This paper utilises the above-mentioned epistemological and hermeneutical key in order to make a first attempt to explore the possibility of a philosophical analysis of the question of science in the Qur'an, and concludes that, although it can sound highly paradoxical, the attitudes of total agreement, partial agreement or no agreement between Qur'an and science are not mutually exclusive, but rather work in parallel at different linguistic levels. الهدف من هذه الدراسة هو بحث کيف يمکن فهم الآيات القرآنية المتعلقة بالعلوم الطبيعية أو النظام الکوني من وجهة نظر منهج تفسيري من ناحية فلسفية لا تاريخية أو نحوية أو بلاغية. لن يتم هنا مناقشة قضايا أدبية أو فنية أو العلاقة بين القرآن والعلم في هذا البحث. إذا افترضنا أن وجهة نظر جادامير (remadaG)، وهي أن " الوجود، کما نفهمه، هو اللغة "، تعتبر نظرية قابلة للتطبيق، يمکن أن نقبل أن وجود الله والکون يبين من خلال اللغة القرآنية وأن القرآن يصبح إطار الوصول للحقيقة، طبقاً لفهم هيدجر (reggedieH). إن هذا البحث يستخدم علم الحد والمنهج التفسيري من أجل القيام بأول محاولة لاستکشاف إمکانية تحليل فلسفي لقضية العلم في القرآن. وقد انتهى هذا البحث إلى أن التوافق بين القرآن والعلم تاما أو جزئيا أوعدم التوافق لا يعتبر أمرا قاطعا من الجهتين لکنه يعمل على درجات لغوية مختلفة متوازنة.
Link: http://www.jstor.org/stable/25728164
Journal Title: Hispania
Publisher: American Association of Teachers of Spanish and Portuguess
Issue: i25758229
Date: 12 1, 2010
Author(s): Meredith R. Alan
Abstract: The interdependence of language and culture highlights the need to find methods for second language students to acquire cultural information and practices. This article reviews definitions of culture posited by anthropologists and language educators and discusses problems related to the recent paradigm shift from "small 'c' and big 'C'" as classifications for culture to the three 'P's of products, practices, and perspectives proposed by the Standards for Foreign Language Learning in the 21st Century (National Standards 2006). Drawing from Kramsch's (1993) postulate of real culture (C1) versus perceived culture (C1'), the current study solicited responses to a questionnaire regarding the practices of Spaniards from two age groups (young and mature) and American students involved in a study abroad program in Spain. Data analyses reveal that perceptions of American Students most closely align with those of Young Spaniards. Implications point to the need for intervention and instruction to provide students with a broader perspective of Spain's cultural practices.
Link: http://www.jstor.org/stable/25758244
Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i25759142
Date: 6 1, 2006
Author(s): Lassave Pierre
Abstract: F. La Cecla, Le malentendu (II malentenso, 1997), trad.
A. Sauzeau, preface de M. Auge, Paris, Balland, « Voix et Regards », 2002.
Link: http://www.jstor.org/stable/25759149
Journal Title: Samuel Beckett Today / Aujourd'hui
Publisher: Rodopi
Issue: i25781496
Date: 1 1, 2005
Author(s): Lüscher-Morata Diane
Abstract: This article reflects on the question of the disappearance of the individual subject of experience in Beckett's writing, and its gradual replacement by an anonymous subject. After The Unnamable, the voice becomes increasingly ambiguous or plural. It can no longer be ascribed to any distinct individual. In the light of Paul Ricœur's analysis of narrative identity, I intend to show how Beckett's work gradually goes, through the notion of alterity, beyond the problematic of subjectivity. By suspending the question who, the Beckettian text appears to be more and more organized by a missing presence, and moves toward a gradual reinforcement of the notion of past.
Link: http://www.jstor.org/stable/25781521
Journal Title: Samuel Beckett Today / Aujourd'hui
Publisher: Rodopi
Issue: i25781889
Date: 1 1, 2009
Author(s): Clément Bruno
Abstract: Les poèmes de Beckett, et plus spécialement les Mirlitonnades, sont dans la vive descendance des poèmes écrits en français dès la fin des années trente et on les évaluerait difficilement dans l'ignorance du projet bilingue. Mais ils portent aussi la trace des questions théoriques qui inquiètent l'écriture romanesque et théâtrale. Avec une différence toutefois que cette étude veut souligner: la parodie, la prouesse technique, le retour de la rime vont dans le sens d'une dérision généralisée. Dérision qui n'affecte pas seulement la poésie, ni même la littérature, mais tout questionnement de type philosophique qui prétendrait s'amalgamer à son procès.
Link: http://www.jstor.org/stable/25781898
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i25782894
Date: 12 1, 2010
Author(s): Ginzburg Carlo
Abstract: Carlo Ginzburg, introduction a Marc Bloch, / re taumaturghi.
Studi sul carattere sovrannaturale attribuito alia potenza dei re particolarmente in Francia e
in Inghilterra, Turin, Einaudi, 1973, en particulier, p. xiv-xv.
Link: http://www.jstor.org/stable/25782896
Journal Title: Zeitschrift für Ethnologie
Publisher: Dietrich Reimer Verlag
Issue: i25842884
Date: 1 1, 2003
Author(s): Scheuch Erwin K.
Abstract: Leggewie
1994.
Link: http://www.jstor.org/stable/25842888
Journal Title: Zeitschrift für Ethnologie
Publisher: Dietrich Reimer Verlag
Issue: i25842972
Date: 1 1, 2005
Author(s): Duelke Britta
Abstract: Fuftnote 18
Link: http://www.jstor.org/stable/25842978
Journal Title: The American Political Science Review
Publisher: American Political Science Association
Issue: i344578
Date: 6 1, 1980
Author(s): Zonabend W. James
Abstract: Nora
1984, xxix
xxix
Link: http://www.jstor.org/stable/2585394
Journal Title: International Studies Quarterly
Publisher: Butterworth Publishers
Issue: i324420
Date: 9 1, 1989
Author(s): George Jim
Abstract: Recent debates in International Relations have seen some of the characteristic dichotomies of the discipline under severe and sophisticated challenge. The proposition, for example, that the study of International Relations, is somehow "independent" of mainstream debates on theory and practice in the social sciences is now widely rejected. The disciplines change in attitude on this issue owes much, in the 1980s, to the influences of an as yet small group of scholars who have infused the "third debate" in International Relations with an appreciation for previously "alien" approaches to knowledge and society, drawn from interdisciplinary sources, which repudiate (meta) theoretical dualism in all its forms. Utilizing the sponge term "postpositivism" Yosef Lapid has concentrated on an important aspect of the "third debate," one which has seen positivist based perspectives repudiated in favor of critical perspectives derived, primarily, from debates on the philosophy of science. This paper takes a broader view of the "third debate" in focusing on some of the broader patterns of dissent in social theory that are now evident in its literature. It argues that for all the differences associated with the new critical social theory approaches, theirs is critique with common purpose. Its purpose: to help us understand more about contemporary global life by opening up for questioning dimensions of inquiry which have been previously closed off and supressed; by listening closely to voices previously unheard; by examining "realities" excluded from consideration under a traditional (realist) regime of unity and singularity. Its purpose, reiterated: the search for "thinking space" within an International Relations discipline produced by and articulated through Western modernist discourse.
Link: http://www.jstor.org/stable/2600460
Journal Title: Belfagor
Publisher: CASA EDITRICE LEO S. OLSCHKI
Issue: i26077362
Date: 11 30, 1968
Author(s): Moravia Sergio
Abstract: Lire le « Capital », 2 voli., Paris, Maspero, 1966.
Link: http://www.jstor.org/stable/26142643
Journal Title: Environmental Philosophy
Publisher: Philosophy Documentation Center
Issue: e26167934
Date: 4 1, 2006
Author(s): Scharper Stephen B.
Abstract: See See
Richard Peet and Micahel Watts, eds. Liberation Ecologies.
Link: http://www.jstor.org/stable/26167941
Journal Title: Recherches de théologie et philosophie médiévales
Publisher: PEETERS
Issue: i26172285
Date: 1 1, 2007
Author(s): Sère Bénédicte
Abstract: P. RlCŒUR, Soi-même comme un autre, Paris 1990, p. 43: «Le concept de personne
serait un concept primitif, dans la mesure où on ne saurait remonter au-delà de lui».
Link: http://www.jstor.org/stable/26172290
Journal Title: Recherches de théologie ancienne et médiévale
Publisher: ABBAYE DU MONT CÉSAR
Issue: i26188535
Date: 12 1, 1979
Author(s): Smalley B.
Abstract: G. Olsen, The Idea of the «Ecclesia Primitiva» in the Writings of the
Twelflh-Cenlury Canonists, in Traditio 25 (1969) 61-86; B. Smalley, Ecclesiastical
Attitudes to Novelty c. 1100-c. 1250, in Studies in Church History, op. cit., η. 32,
113-133.
Link: http://www.jstor.org/stable/26188539
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: e26193081
Date: 12 1, 2005
Author(s): Rosoux Valérie
Abstract: Twelve years after the genocide, nothing has been forgotten in Rwanda. The country resembles a multiplicity of experiences, words and silences. The aim of the article is to reflect on the representations – or absence of representations – of the past. The approach is based on the ambivalence of any reference to the past. It is not a question of making a judgement in the abstract about the more or less legitimate character of the attitudes observed, but to understand the dynamics at work. The analysis is divided into three parts. The first part recalls the specific aspects of the case under study. The second examines the silences that weigh upon Rwandan society. The third notes the main accounts of the past.
Link: http://www.jstor.org/stable/26193085
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: e26196983
Date: 1 1, 2017
Author(s): DA COSTA ANTÓNIO MARTINS
Abstract: The aim of this paper is to analyse some questions proposed by the debate on the issue of modernity and post-modernity in the context of the philosophy of Leonardo Coimbra, from the reflection on these issues made by Jürgen Habermas in the work
The Philosophical Discourse of Modernity. Thus, the critique to modern reason, the reflection on the metaphysics, the issues about the relationship between reason and faith, the religious phenomenon, the process of secularization, are our starting point for the questioning and the philosophical understanding that postmodernity makes of these problems The inauguration of this new rationality allows a new questioning about the reason and the world, manifesting the sublime character of its nature, allowing a new reflection, a critique of self-sufficient and self-reflexive reason and recovering another discursive and cooperative form of reason.
Link: http://www.jstor.org/stable/26196999
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26199296
Date: 1 1, 1993
Author(s): Depraz Nathalie
Abstract: J. Derrida, o.e.., 1962.
Link: http://www.jstor.org/stable/26199304
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26200188
Date: 9 1, 1994
Author(s): Thévenot Laurent
Abstract: M. Heidegger, Approche de
Hölderlin, Paris, Gallimard, 1973.
Link: http://www.jstor.org/stable/26200194
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26201540
Date: 12 1, 1996
Author(s): Wessel Marleen
Abstract: Lettre du 10 août 1907; Fonds Lucien Febvre.
Link: http://www.jstor.org/stable/26201549
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26201560
Date: 4 1, 1997
Author(s): Noiriel Gérard
Abstract: Pour une analyse approfondie
de ce problème, cf. G. Noiriel,
La Tyrannie..., op. cit., notamment
le chapitre « la persécution et l'art
d'écrire», pp. 247-301.
Link: http://www.jstor.org/stable/26201564
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26201706
Date: 9 1, 1998
Author(s): Noiriel Gérard
Abstract: C'est en vertu de cette logique que Ph. Raynaud -
ignorant délibérément toutes les pages que j'ai consacrées
à l'explicitation de ma problématique - peut présenter
mes recherches empiriques sur l'histoire du droit d'asile
comme une critique «idéologique» de la «démocratie»,
inspirée par la philosophie de Foucault (péché capital
pour les tenants du libéralisme); voir Ph. Raynaud,
«Heurs et malheurs du citoyen», Le Débat, 75,
mai-août 1993, pp. 124-125. Pour une discussion
plus approfondie sur ce point, voir la préface de mon livre,
G. Noiriel, Réfugiés et sans-papiers. La République face
au droit d'asile, Paris, Hachette-Pluriel, 1998
(rééd. en poche de la Tyrannie du national. Le droit d'asile
en Europe (1793-1993), Paris, Calmann-Lévy, 1991).
Link: http://www.jstor.org/stable/26201716
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26201705
Date: 12 1, 1997
Author(s): Desrosières Alain
Abstract: Paul Ricœur, Temps et Récit, Paris, Éd. du Seuil, 1993.
Link: http://www.jstor.org/stable/26201769
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202379
Date: 3 1, 1999
Author(s): Mauger Gérard
Abstract: Dans cette perspective, toute pratique de lecture
peut être décrite comme un mouvement en trois temps :
«avant lire »/«lire »/«après lire». Des «intérêts
à la lecture » qui trouvent leur origine dans la situation
du lecteur - « avant lire » - incitent à un « faire » - « lire » -
qui porte à conséquences, immédiates ou différées
- «après lire» - et qui consolident en retour les «intérêts
à la lecture ». L'accent mis classiquement sur la seconde
phase (« lire ») - qui est aussi la plus difficilement
accessible à l'enquête - est alors déplacé sur les deux autres.
Link: http://www.jstor.org/stable/26202389
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202500
Date: 9 1, 2001
Author(s): Linhardt Dominique
Abstract: John Best, « But Seriously Folks : The Limitations of the
Strict Constructionist Interpretation of Social Sciences »,
ibid., pp. 109-127.
Link: http://www.jstor.org/stable/26202506
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202740
Date: 9 1, 2002
Author(s): Ponsard Nathalie
Abstract: Dans mon travail, j'ai distingué les fonctions utilitaires
(ordinaires et extraordinaires) et les fonctions
de divertissement.
Link: http://www.jstor.org/stable/26202747
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202767
Date: 12 1, 2002
Author(s): Offenstadt Nicolas
Abstract: Voir le texte de l'article : « Uses and Abuses of
Historical Analogies : Not Munich but Greece », Annals
of International Studies, Genève, 1970, pp. 224-232.
Link: http://www.jstor.org/stable/26202776
Journal Title: Genèses
Publisher: ÉDITIONS BELIN
Issue: i26202872
Date: 3 1, 2004
Author(s): Vidal Laurent
Abstract: Benedict Anderson, Imagined Communities, London,
Verso, 1991.
Link: http://www.jstor.org/stable/26202880
Journal Title: History of Political Thought
Publisher: Imprint Academic
Issue: i26215872
Date: 10 1, 1995
Author(s): Rengger N.J.
Abstract: Cited in Maurice Cranston, John Locke: A Biography (Oxford, 1985), p. 244.
Link: http://www.jstor.org/stable/26215878
Journal Title: History of Political Thought
Publisher: Imprint Academic
Issue: i26219815
Date: 4 1, 2001
Author(s): Swaine Lucas A.
Abstract: Sorel, Montesquieu, p. 46.
Link: http://www.jstor.org/stable/26219821
Journal Title: Nueva Revista de Filología Hispánica
Publisher: CENTRO DE ESTUDIOS LINGÜÍSTICOS Y LITERARIOS EL COLEGIO DE MÉXICO
Issue: e26254863
Date: 12 1, 2017
Author(s): Ayala Cossette Galindo
Abstract: This paper offers a study of fray Luis de León's Spanish translation of the
Song of songsas well as of hisComentarioon the same text. It aims to shed light on the mystic-erotic paradigm, which underlies this work, as this paradigm is conceived in both the Judeo-Christian and the Greco-Roman traditions. In addition, attention is paid to questions concerning the interpretation and reception of the biblical text, as outlined in the hermeneutic work of Paul Ricoeur.
Link: http://www.jstor.org/stable/26254867
Journal Title: Lettere Italiane
Publisher: Leo S. Olschki
Issue: i26266382
Date: 6 1, 1997
Author(s): Leri Clara
Abstract: Ricordo, a titolo di esempio, solo alcuni degli scrittori e degli studiosi che non
hanno avuto, per così dire, accesso alla rassegna (pur se implicitamente e continuamente
vivissimi all'attenzione di chi scrive) per l'impossibilità oggettiva di esibire lo sconfinato
universo delle presenze bibliche nella letteratura compresa tra il Duecento e il primo Ot-
tocento: il Dante delle opere 'minori', soprattutto della Vita Nuova (V. Branca, G. Gor-
ni), la predicazione medievale e moderna (C. Delcorno, R. Rusconi, L. Bolzoni, J. Berlioz,
etc.), le laude (G. Varanini, R. Bettarini, F. Mancini etc.), la sacra rappresentazione (M.
Martelli, N. Newbigin, F. Doglio, G. Ponte, F. Pezzarossa), il Boccaccio delle Rime e
delle Epistole (V. Branca, G. Auzzas) e di alcune parti del Decameron (P. Cherchi), la
produzione 'sacra' tassiana (Rime Sacre, Mondo Creato), l'Aretino (Larivaille) e il Folengo
(M. Chiesa, S. Gatti) nei panni di scrittori cristiani, l'Arcadia edificante, per riprendere
un titolo preciso del Di Biase, certa tragedia sacra settecentesca come quella di Martello
(I. Magnani, P. Trivero) e, soprattutto, l'Alfieri biblico del Saul e dell'Abele (A. Di Bene-
detto, E. Raimondi), lo Jacopo Ortis (M. A. Terzoli) e l'Ipercalisse del Foscolo (B. Rosada,
A. Forlini), il linguaggio poetico religioso del Porta (G. Pozzi) e del Belli, il Tommaseo
(M. Guglielminetti), il Pascoli (A. Traina, G. Goffis), D'Annunzio e molti altri ancora:
spesso, tra l'altro, privi di una vera e propria bibliografia «scritturale» a largo spettro,
se non di studi singoli, difficilmente annoverabili nell'ambito ristretto di una precisazione
doverosa, ma non esaustiva. Va detto anche che, sebbene la rassegna si chiuda con il
1995, qua e là è stato segnalato qualche libro del 1996, a cui si vuole ora aggiungere,
senza l'ambizione di averne citato tutti i volumi relativi all'oggetto delle precedenti pagi-
ne, A. Stauble, Le sirene eterne. Studi sull'eredità classica e biblica nella letteratura italia-
na, Ravenna, Longo, 1996; e E. Esposito, R. Manica, N. Longo, R. Scrivano, Memo-
ria biblica nell'opera di Dante, Roma, Bulzoni, 1996.
Link: http://www.jstor.org/stable/26266388
Journal Title: Lettere Italiane
Publisher: Leo S. Olschki
Issue: i26267185
Date: 1 1, 2007
Author(s): Scotto Davide
Abstract: Si ringraziano la B. «C. Bonetta» e l'ASCP per aver concesso la pubblicazione delle
dantesche; il personale della B. Universitaria e della Β. «P. Fraccaro» di Pavia, della B. Na-
zionale Braidense di Milano, della B. Astense e del Museo Storico Italiano della Guerra di
Rovereto. Alla prof. Elisa Signori, al dott. Giovanni Zaffignani e al prof. Gilberto Pizzami-
glio devo i suggerimenti preziosi raccolti durante la discussione delle cartoline e delle boz-
ze. Per l'ospitalità su queste pagine, e l'attenzione ricevuta anche da lontano, sono grato al
prof. Carlo Ossola. Due ringraziamenti speciali vanno al prof. Giorgio Cracco e alla prof.
Daniela Rando i quali, oltre ad aver seguito la ricerca, ne hanno mantenuto viva l'ispirazio-
ne con uno 'sguardo' sempre luminoso. A loro penso leggendo i versi di Purg. VI, 43-48.
Link: http://www.jstor.org/stable/26267188
Journal Title: Ecology and Society
Publisher: Resilience Alliance
Issue: e26267950
Date: 12 1, 2008
Author(s): Lambin Xavier
Abstract: The benefits of increasing the contribution of the social sciences in the fields of environmental and conservation science disciplines are increasingly recognized. However, integration between the social and natural sciences has been limited, in part because of the barrier caused by major philosophical differences in the perspectives between these research areas. This paper aims to contribute to more effective interdisciplinary integration by explaining some of the philosophical views underpinning social research and how these views influence research methods and outcomes. We use a project investigating the motivation of volunteers working in an adaptive co-management project to eradicate American Mink from the Cairngorms National Park in Scotland as a case study to illustrate the impact of philosophical perspectives on research. Consideration of different perspectives promoted explicit reflection of the contributing researcher’s assumptions, and the implications of his or her perspectives on the outcomes of the research. We suggest a framework to assist conservation research projects by: (1) assisting formulation of research questions; (2) focusing dialogue between managers and researchers, making underlying worldviews explicit; and (3) helping researchers and managers improve longer-term strategies by helping identify overall goals and objectives and by identifying immediate research needs.
Link: http://www.jstor.org/stable/26268007
Journal Title: L'Esprit Créateur
Publisher: L'ESPRIT CREATEUR, Inc.
Issue: i26280077
Date: 10 1, 1974
Author(s): Léonard Albert
Abstract: Jean Onimus, La Communication littéraire (Paris: Ed. Desclée de Brouwer,
1970), p. 70. (C'est nous qui soulignons.) Du même auteur, on lira Lecture
et critique dans Réflexions et recherches de nouvelle critique (Paris: Les
Belles Lettres, 1969, Annales de la Faculté des Lettres et Sciences hu-
maines de Nice).
Link: http://www.jstor.org/stable/26280079
Journal Title: L'Esprit Créateur
Publisher: L'ESPRIT CREATEUR, Inc.
Issue: i26280797
Date: 10 1, 1978
Author(s): Sturm-Maddox Sara
Abstract: Jacques Roubaud hypothesizes that "le mystère sur la généalogie des person-
nages de la famille du Graal chez Chrétien et dans tous les romans... est dû
à la dissimulation d'une relation incestueuse": see "Généalogie morale des
rois-pêcheurs," Change, XVI-XV11 (1973), pp. 228-247.
Link: http://www.jstor.org/stable/26280809
Journal Title: L'Esprit Créateur
Publisher: L'ESPRIT CREATEUR, Inc.
Issue: i26280815
Date: 12 1, 1977
Author(s): Rosbottom Ronald C.
Abstract: Novel, 2 (1968), 5-14.
Link: http://www.jstor.org/stable/26280818
Journal Title: The Journal of the Royal Anthropological Institute
Publisher: Blackwell Publishers
Issue: i325622
Date: 6 1, 2001
Author(s): Zeitlyn David
Abstract: Some systems of divination are used to select particular sections of text, which are typically arcane and erudite, in which lies the answer to the particular, pressing problems of the client. Celebrated examples of such systems are the Chinese I Ching and the Yoruba Ifa. Werbner's work on Kalanga and Tswapong divination provides a case-study of the detailed praxis in such systems. Diviners have a multiple role when a divination technique selects a text. At each consultation they must satisfy themselves, their client, and their audience that they have followed the correct procedures to select the text. A second stage follows. The client has a particular question and the selected text was not composed as a specific answer to it. Interpretation is required to satisfy the client that the question has been answered. The diviner thus plays the role of indigenous critic, a role both similar to and different from that of literary critics in the Western tradition. The concept of `dialogic' used by Barber in her analysis of Yoruba praise poetry is taken to illustrate similarities and differences between diviner and critic.
Link: http://www.jstor.org/stable/2661220
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i345910
Date: 12 1, 1989
Author(s): Rosen William H.
Abstract: Stanley Rosen, The Ancients and the Moderns: Rethinking Modernity (New Haven: Yale
University Press, 1989).
Rosen
The Ancients and the Moderns: Rethinking Modernity
1989
Link: http://www.jstor.org/stable/2677987
Journal Title: Journal of the History of Ideas
Publisher: Journal of the History of Ideas, Inc.
Issue: i346306
Date: 3 1, 1987
Author(s): Habermas David
Abstract: De l'Esprit: Heidegger et la question (Paris,
1987).
De l'Esprit: Heidegger et la question
1987
Link: http://www.jstor.org/stable/2709586
Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: i327920
Date: 6 1, 1975
Author(s): Voigt William J.
Abstract: The structural analysis of myth is a prime focus of anthropological interest, largely because of the efforts of Levi-Strauss. This paper uses some Levi-Straussian ideas to develop a strategy for myth analysis that I call the non-sense-in-myth strategy (NIMS). The strategy is given a trial run on a well-known and (I believe) much-misunderstood myth: Adam and Eve in Eden. The structure identified has an evolutionary character consistent with many modern understandings concerning the nature of human reality. NIMS, a mediator between Levi-Straussian intellectual leaps and a real methodology, indicates the value of cautious optimism concerning the question "Can structural analysis of myth become a scientific endeavor?"
Link: http://www.jstor.org/stable/2741121
Journal Title: Current Anthropology
Publisher: University of Chicago Press
Issue: i327960
Date: 10 1, 1983
Author(s): Ulin Robert C.
Abstract: The argument of Evans-Pritchard's classic The Nuer has been subject to conflicting interpretations. We examine these interpretations and then present a reading of the work that treats it as a whole. A key conclusion is that Evans-Pritchard distinguishes among three aspects of the "systems" he describes: (1) logical possibilities immanent in all forms of action, (2) cultural or local idioms in terms of which action is formulated and expressed, and (3) conditions and patterns of action. With this framework he develops, through an examination of the way interests in cattle are translated into political practices, an analysis in which the central theoretical problem is the relationship of structure to human agency. Our reading raises questions about the utility of standard classifications of theoretical orientations in social and cultural anthropology, particularly of the category of structural-functionalism, of which The Nuer is taken to be a central text.
Link: http://www.jstor.org/stable/2742453
Journal Title: Journal of Religion and Health
Publisher: Human Sciences Press
Issue: i27505519
Date: 10 1, 1979
Author(s): Church Nathan
Abstract: Lucy Bregman's approach to Schreber's "Memoirs" is scrutinized and found to be based on a number of fallacious and contradictory assumptions that call her interpretation of the book as personal religious myth into question. A social constructionist approach to mythology maintained by Berger and Luckmann is advanced, suggesting that at best Schreber's work qualifies as a quasi-mythical attempt to explain the source of his personal sociopsychic suffering. The family and interpersonal dynamics of Schreber's quasi-myth are investigated. Similarities to other cases of psychotic quasi-myths are noted and a general relationship between oppressive socialization and psychotic communications is advanced, as well as a specific alternative interpretation of Schreber's work to that proposed by Bregman.
Link: http://www.jstor.org/stable/27505529
Journal Title: Journal of Religion and Health
Publisher: Human Sciences Press
Issue: i27505627
Date: 10 1, 1981
Author(s): Hershberger John K.
Abstract: This paper places the problem of child abuse in the perspective of evil. In so doing it calls into question the amoral assumptions of social science and human services. The current social science paradigm paradoxically dismisses evil as a real factor in the world, despite its concern for indisputably moral issues such as child abuse. The practical advantages of a perspective incorporating evil are several. Among them are a more realistic appreciation of the need for mechanisms of social control in preventing abuse, the role of confession and conversion, and the role of pastoral care as a support system for families.
Link: http://www.jstor.org/stable/27505633
Journal Title: Journal of Religion and Health
Publisher: Human Sciences Press
Issue: i27505754
Date: 4 1, 1984
Author(s): Helminiak Daniel A.
Abstract: Temporal lobe epilepsy and certain personality disorders often result in experiences described as "religious." TLE research suggests a possible neurological basis for such experiences. Immediately the question arises about the authenticity of these experiences as religious. An experience is authentic if it furthers the authentic growth of the subject, regardless of what triggered it. So pathology may occasion authentic religious experiences, even as history exemplifies. For practical purposes, the further question about God in religious experience is secondary. The exception, miraculous occurrences, should not be granted without sufficient reason. This approach dissolves all conflict between science and faith.
Link: http://www.jstor.org/stable/27505759
Journal Title: Journal of Religion and Health
Publisher: Kluwer Academic/Human Sciences Press
Issue: i27511529
Date: 7 1, 2001
Author(s): Madden Kathryn Wood
Abstract: Are all transcendental claims a lost cause because they can have no objective empirical truth? Or does the transcendent still move among us as immanent, and, if so, how so? The question of ultimacy and the validity of the symbolic is considered through the views of Paul Ricoeur and Carl Jung.
Link: http://www.jstor.org/stable/27511534
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i27586360
Date: 8 1, 2000
Author(s): Ricœur Paul
Abstract: Cf. Antoine Berman, L'épreuve de l'étranger, Paris, Gallimard, 1984.
Link: http://www.jstor.org/stable/27586362
Journal Title: The American Political Science Review
Publisher: Cambridge University Press
Issue: i27644471
Date: 11 1, 2007
Author(s): Jenco Leigh Kathryn
Abstract: Panikkar 1988
Link: http://www.jstor.org/stable/27644482
Journal Title: Slavic Review
Publisher: American Association for the Advancement of Slavic Studies
Issue: i27652935
Date: 10 1, 2008
Author(s): Kliger Ilya
Abstract: O literaturnom geroe (Leningrad, 1979), 129–43.
Link: http://www.jstor.org/stable/27652939
Journal Title: Journal of Medical Ethics
Publisher: BMJ Publishing Group
Issue: i27718647
Date: 4 1, 2001
Author(s): Berghmans Ron
Abstract: Advance directives for psychiatric care are the subject of debate in a number of Western societies. By using psychiatric advance directives (or so-called "Ulysses contracts"), it would be possible for mentally ill persons who are competent and with their disease in remission, and who want timely intervention in case of future mental crisis, to give prior authorisation to treatment at a later time when they are incompetent, have become non-compliant, and are refusing care. Thus the devastating consequences of recurrent psychosis could be minimised. Ulysses contracts raise a number of ethical questions. In this article the central issues of concern and debate are discussed from a narrative perspective. Ulysses contracts are viewed as elements of an ongoing narrative in which patient and doctor try to make sense of and get a hold on the recurrent crisis inherent in the patient's psychiatric condition.
Link: http://www.jstor.org/stable/27718653
Journal Title: Foro Internacional
Publisher: El Colegio de México
Issue: i27738655
Date: 9 1, 2004
Author(s): Duque Sonia
Abstract: Según la definición de EG. Bailey en Les règles du jeu politique, París, PUF, 1971, p. 186.
Link: http://www.jstor.org/stable/27738660
Journal Title: The American Journal of Economics and Sociology
Publisher: Wiley Subscription Services
Issue: i27739756
Date: 1 1, 2009
Author(s): Tillmanns Jenny
Abstract: This paper deals with the question of historical responsibility. It can be subdivided into whether historical responsibility exists, consequently what it is about, and then how it can be put into practice. I am raising these questions as a third-generation German against the background of the Holocaust. In this paper I unfold various views and thus dimensions of historical responsibility, which I finally complement in the form of six models of historical responsibility. These models provide a multilayered perspective on and approach to the philosophical and practical dimensions of historical responsibility and, as a consequence, are of relevance to contemporary political culture.
Link: http://www.jstor.org/stable/27739763
Journal Title: Journal of Business Ethics
Publisher: Springer
Issue: i27749812
Date: 2 1, 2010
Author(s): Clegg Stewart R.
Abstract: Although studies in organizational storytelling have dealt extensively with the relationship between narrative, power and organizational change, little attention has been paid to the implications of this for ethics within organizations. This article addresses this by presenting an analysis of narrative and ethics as it relates to the practice of organizational downsizing. Drawing on Paul Ricoeur's theories of narrative and ethics, we analyze stories of organizational change reported by employees and managers in an organization that had undergone persistent downsizing. Our analysis maintains that the presence of a dominant story that seeks to legitimate organizational change also serves to normalize it, and that this, in turn, diminishes the capacity for organizations to scrutinize the ethics of their actions. We argue that when organizational change narratives become singularized through dominant forms of emplotment, ethical deliberation and responsibility in organizations are diminished. More generally, we contend that the narrative closure achieved by the presence of a dominant narrative amongst employees undergoing organizational change is antithetical to the openness required for ethical questioning.
Link: http://www.jstor.org/stable/27749819
Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Universitat de Barcelona, Publicacions; Diputación Provincial de Granada, Centro de Investigaciones Etnológicas Ángel Ganivet; Ajuntament de Barcelona, Arxiu Històric de la Ciutat
Issue: i27752901
Date: 1 1, 1997
Author(s): Alcantud José Antonio González
Abstract: La antropología-acción presenta dos características metodológicamente impactantes: la
incorporación del conocimiento local a las investigaciones, que son realizadas en colabora-
ción con los estudiados; y el eclecticismo y la diversidad teóricos, puesto que métodos y teo-
rías sólo poseen virtudes instrumentales (Greenwood et alii., 1993: 178-179).
Link: http://www.jstor.org/stable/27752917
Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Universitat de Barcelona, Publicacions; Diputación Provincial de Granada, Centro de Investigaciones Etnológicas Ángel Ganivet; Ajuntament de Barcelona, Arxiu Històric de la Ciutat
Issue: i27753167
Date: 1 1, 2004
Author(s): Conill Montserrat
Abstract: En las referencias que aparecen a continuación, cuando no figura el lugar de la edieión signifiea que se
trata de Paris.
Link: http://www.jstor.org/stable/27753177
Journal Title: Geschichte und Gesellschaft
Publisher: Vandenhoeck & Ruprecht
Issue: i27797773
Date: 3 1, 2010
Author(s): Heinze Carsten
Abstract: Diese zusätzlichen “Quellen" der autobiographischen Erzählung werden oftmals von
Autoren im Vor- oder Nachwort explizit als Gedächtnisstütze genannt.
Link: http://www.jstor.org/stable/27797778
Journal Title: Dead Sea Discoveries
Publisher: Brill
Issue: i27806733
Date: 1 1, 2009
Author(s): Jokiranta Jutta
Abstract: Cecilia Wassen and Jutta Jokiranta,
"Groups in Tension: Sectarianism in the Damascus Document and the Commu-
nity Rule," in Sectarianism in Early Judaism: Sociological Advances (ed. David J.
Chalcraft; London: Equinox, 2007), 205–45.
Link: http://www.jstor.org/stable/27806736
Journal Title: Frontiers of Philosophy in China
Publisher: Higher Education Press and Springer
Issue: i27823283
Date: 4 1, 2007
Author(s): Wei Wang
Abstract: Cogito, as the first principle of Descartes' metaphysical system, initiated the modern philosophy of consciousness, becoming both the source and subject of modern Western philosophical discourse. The philosophies of Maine de Biran, Kant, Husserl, Heidegger, Sartre, Merleau-Ponty, and others developed by answering the following questions? Is consciousness substantial or not? Does consciousness require the guarantee of a transcendental subject? Is Cogito epistemological or ontological? Am I a being-for-myself or a being-for-others? Outlining the developmental history of the idea of Cogito from Descartes to Sartre is important for totally comprehending the evolution and development of Western philosophy.
Link: http://www.jstor.org/stable/27823291
Journal Title: L'Année sociologique (1940/1948-)
Publisher: Presses Universitaires de France
Issue: i27888766
Date: 1 1, 1975
Author(s): GROSSIN William
Abstract: « Le temps présent est devenu éphémère, irréversible et insaisissable »,
dit A. Y. Gourevitch. Il est aussi homogène et orienté. L'historien sovié-
tique ajoute : « Pour la première fois, l'homme a constaté que le temps dont
il ne décelait le cours qu'à travers les événements, ne s'arrête pas, même en
l'absence d'événement. » A. Y. Gourevitch réintroduit ici une acception
métaphysique du temps, s'il entend bien par événements des phénomènes,
alors que dans le reste de sa contribution, il paraît convaincu de la maté-
rialité du temps. La preuve expérimentale de l'existence du temps hors des
phénomènes n'a pas été fournie et ne peut l'être. Les temps dans lesquels
nous vivons, sont celui de notre existence même, celui de notre société, celui
des mouvements des astres, etc. L'homme ne « constate » donc pas que le
temps ne s'arrête pas même en l'absence d'événement, ces événements lui
sont cachés par l'usage d'un temps quantitatif qui se réfère à l'un d'entre
eux exprimé par les horloges, devenu la référence unique, apparemment
« dématérialisé » par son omnipotence et occultant l'existence des autres
temps.
Link: http://www.jstor.org/stable/27888811
Journal Title: L'Année sociologique (1940/1948-)
Publisher: Presses Universitaires de France
Issue: i27889984
Date: 1 1, 1989
Author(s): GROSSIN William
Abstract: Edouard T. Hall. La danse de la vie. Temps culturel et temps vécu,
Parla, Seuil, 1984, p. 233.
Link: http://www.jstor.org/stable/27889995
Journal Title: Historia, Antropología y Fuentes Orales
Publisher: Asociación Historia, Antropología y Fuentes Orales
Issue: i27920008
Date: 1 1, 2009
Author(s): Filipetto Celia
Abstract: Adjetivo derivado del sustantivo dietrologia. En el lenguaje político y periodístico, el término designa
la búsqueda de supuestas motivaciones ocultas en el origen de un acontecimiento. [N. de la T.)
Link: http://www.jstor.org/stable/27920017
Journal Title: Bulletin de la Société préhistorique française
Publisher: Société Préhistorique Française
Issue: i27923888
Date: 6 1, 2005
Author(s): CASSEN Serge
Abstract: La stèle du Bronzo est gravée d'un oiseau "levé", en plein vol, la tête tournée vers l'extérieurs, superposé à un filon de quartz blanc; une crosse, également traitée en champlevé, lui barre le passage. En première lecture, une identification plausible du genre volatile semblait prévaloir et le colombidé emportait notre adhésion. Mais une analyse plus posée et un effort de déconstruction graphique du motif permettront cette fois de reprendre et d'affiner la reconnaissance, en décrivant les différents filtres autorisant tel ou tel rejet de catégorie ou d'espèce, pour ne conserver en dernier ressort que les meilleurs prétendants à la seule confrontation possible, celle qui oppose les corvidés aux colombidés. La représentation du Bronzo est en définitive équivalente en substance et en structure aux scènes figurées sur les stèles voisines dans lesquelles un phallus s'oppose qu tranchant d'une lame de hache (Mané Rutual), tandis qu'un cachalot affronte la coalition des animaux et des outils de l'homme (Table des Marchand). A "flushed" bird is engraved on the Bronzo stela, in full flight, its head turned to the exterior, superposed over a white quartz vein; a crook, equally treated in cut-away engraving, bars its passage. At a first reading, a plausible identification of the bird seemed to prevail and the Columbidae met with our approval. However, more deliberate analysis and an effort at the graphic deconstruction of the motif allows the identification to be reconsidered and improved, by describing the various filters authorising the rejection of such or such a category, finally preserving the best claimants to the only possible confrontation, opposing Corvidae to Columbidae. The Bronzo representation is equivalent in substance and in structure to the scenes on the neighbouring stelae where a phallus is opposed to the sharp edge of an axe blade (Mané Rutual), while a sperm-whale confronts the coalition of animals and human tools (Table des Marchand). However Bronzo is a deformed toponym, untranslatable as such; why not search in a more or less recent past, through some unavoidable semantic or linguistic evolution, for traces of a probable or possible mutation of the word? At the end of a brief investigation, we suggest that the expression Men Bran Sao, "The Stone of the Standing Raven", known from the early 19th century, is the name of this monolith. Nevertheless, the last time that a bird was directly observed on this stela was during the 5th millennium; the two closely conected fragments, on the model of the neighbouring Grand Menhir, prove that the stone has not been displaced since that distant period. We consequently propose this explanatory hypothesis to explain in Bronzo such a radical change of name: a zoomorphic mythical entity that we recognize as a pigeon, attached since time immemorial to the stela in question, passed under the influence of the Brittonic language and the new culture to the designation of another ornithological entity, the raven. If a bird as clearly identified as the Bronzo has played a determining role in the mythical Neolithic Armorican bestiary, like the sperm-whale, a scientific step is now necessary to find some hidden occurrences in other poorly understood signs, since such an important representation in our interpretive schema, unique in Brittany, cannot remain isolated. We correspondingly claim, in this coherent and logical research prolonging the Bronzo discovery, that the only possible appropriate solution for the famous "horn" signs is a bird shown full on, in flight, with spread wings.
Link: http://www.jstor.org/stable/27923892
Journal Title: Revue économique
Publisher: Presses de Sciences Po
Issue: i27975857
Date: 3 1, 2011
Author(s): Sobel Richard
Abstract: Dans Les Chemins du paradis, Gorz est plus précis. En fait, il n'y a pas deux niveaux (macro-
social hétéronome et individuel autonome), mais trois (les deux précédents plus un niveau micro-
social autonome). Résumons ces trois niveaux: « 1) le travail macrosocial hétéronome, organisé
à l'échelle de la société tout entière et qui assure le fonctionnement ainsi que la couverture des
besoins de base [de l'ensemble des membres de la société] ; 2) les activités microsociales, coopéra-
tives, communautaires ou associatives, auto-organisées à l'échelle locale et qui auront un caractère
facultatif et volontaire, sauf dans les cas où elles se substituent au travail macrosocial pour couvrir
des besoins de base ; 3) les activités autonomes correspondant aux projets et désir personnels des
individus, familles ou petits groupes. » (Gorz [1988], p. 125-126.)
Link: http://www.jstor.org/stable/27975861
Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330145
Date: 9 1, 1980
Author(s): Clifford James
Abstract: Maurice Leenhardt's ethnographic work in New Caledonia spanned nearly half a century, from 1902-1948. The first part of this field research is described and analysed, as background to his later anthropological writings. Leenhardt's specific position as a missionary-ethnographer is discussed, its advantages and disadvantages weighed. A liberal missionary perspective is found, in this case, to be conducive to a portrayal of cultural process. Leenhardt's translation methodology and his relations with key informants are detailed. Transcription, the means by which ethnographic texts are constituted by more than a single subject, is speculatively extended to ethnographic practice generally. Field research may be seen as a collective, reciprocal endeavour through which textualised translations are made. This viewpoint calls into question common notions of description, interpretation and authorship in the writing of ethnography.
Link: http://www.jstor.org/stable/2801348
Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330179
Date: 3 1, 1989
Author(s): Spencer Jonathan
Abstract: This article reviews the recent interest in the literary aspects of ethnographic writing, concentrating on the work of Geertz, Sperber and the authors associated with the collective volume Writing culture. While it is argued that serious questions are raised in some of this work, it is also argued that recent fashions in literary critical theory may prove unhelpful in addresing those questions. In particular, the tendency to read texts with little or no consideration for the social and historical context in which they were written seems an especially barren approach. Instead it is argued that anthropology is as much a way of working-a kind of practical activity-as it is a way of writing. Acknowledgement of the personal element in the making of ethnographic texts may help the reader to a better assessment of the interpretation on offer; more radical change requires a change in anthropological practice as well as in anthropological writing.
Link: http://www.jstor.org/stable/2802551
Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330167
Date: 3 1, 1986
Author(s): Messick Brinkley
Abstract: Muftis are literate scholars who specialise in Muslim legal-religious interpretation. They provide an example of a higher level of systematic indigenous interpretation than the common sense, everyday constructions of reality that have been discussed in anthropological accounts. I discuss the institutional form of the muftiship, and contrast it with the judgeship, with reference to indigenous ideal-types found in several categories of written Muslim social thought. This ideal form is then compared with the identities of historical and contemporary muftis in Yemen. The interpretive method employed by muftis joins a Greek-derived concept of analogy with recitation and hermeneutics. While their method is structurally similar to scriptural interpretation, muftis are worldly interpreters who address practical life problems posed by lay questioners.
Link: http://www.jstor.org/stable/2802649
Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330201
Date: 9 1, 1994
Author(s): Kuper Adam
Abstract: There is a curious tendency, particularly marked in American cultural anthropology, to combine elements of the post-modernist programme with a radical political engagement. Though insisting that nothing can be known for certain, and certainly that ethnographers have no independent authority, some argue that nevertheless authentic - and preferredm - native voices may be identified, articulating the genuine sentiments and aspirations of a people. This premiss opens the way for an obvious challenge: if it is true, then only the native can speak for the native. The foreign ethnographer would then be merely an interpreter, a medium. As the study of ethnicity moves to the centre of the anthropological agenda, these assumptions must be urgently questioned. That requires a reassessment of the nature and purpose of ethnography.
Link: http://www.jstor.org/stable/2804342
Journal Title: Man
Publisher: Royal Anthropological Institute of Great Britain and Ireland
Issue: i330201
Date: 9 1, 1994
Author(s): Reyna S. P.
Abstract: This article investigates two questions: have literary anthropologists offered telling critiques of science; and have they proposed another, more powerful, mode of knowing? It is suggested that neither literary anthropologists, hermeneutical philosophers, nor philosophers of science have constructed arguments that compel the rejection of science. `Thick description', offered as an alternative to science, is shown to exhibit properties of gossip. Thus the article responds to both questions in the negative and, in conclusion, proposes that the literary anthropological approach amounts to a doctrine of Panglossian nihilism.
Link: http://www.jstor.org/stable/2804343
Journal Title: Speculum
Publisher: The Mediaeval Academy of America
Issue: i333021
Date: 4 1, 1946
Author(s): Gilson Gerhart B.
Abstract: Letter to André Fontainas of March, 1899, Lettres de Gauguin à sa femme et à ses amis (Paris,
1946), p. 288
Letter to André Fontainas of March, 1899
288
Lettres de Gauguin à sa femme et à ses amis
1946
Link: http://www.jstor.org/stable/2854972
Journal Title: Speculum
Publisher: Medieval Academy of America
Issue: i337890
Date: 10 1, 1980
Author(s): Wimsatt Linda
Abstract: Middleton, 127-36
127
Link: http://www.jstor.org/stable/2865344
Journal Title: French Historical Studies
Publisher: Duke University Press
Issue: i212745
Date: 4 1, 1840
Author(s): Thierry Bonnie G.
Abstract: Natalie Zemon Davis, "History's Two Bodies," American Historical Review93 (February
1988): 1-30.
10.2307/1865687
1
Link: http://www.jstor.org/stable/286626
Journal Title: French Historical Studies
Publisher: Duke University Press
Issue: i212737
Date: 10 1, 1993
Author(s): Rémond John
Abstract: ibid.,
340-41.
Link: http://www.jstor.org/stable/286783
Journal Title: Grial
Publisher: Editorial Galaxia
Issue: i29750702
Date: 9 1, 1989
Author(s): Queiruga Andrés Torres
Abstract: Th. Nkeramihigo, L!komme et la transcendence selon Paul Ricoeur. Essai de poetique dans
la philosophie de Paul Ricoeur, Paris/Namur 1984.
Link: http://www.jstor.org/stable/29750705
Journal Title: Cahiers d'Études Africaines
Publisher: École des Hautes Études en Sciences Sociales
Issue: i29782741
Date: 1 1, 2010
Author(s): Chivallon Christine
Abstract: Yang-Ting (2000).
Link: http://www.jstor.org/stable/29782752
Journal Title: Cahiers d'Études Africaines
Publisher: École des Hautes Études en Sciences Sociales
Issue: i29782767
Date: 1 1, 2010
Author(s): Giraud Michel
Abstract: Dubois 1998 : 8-9
Link: http://www.jstor.org/stable/29782785
Journal Title: British Journal of Ethnomusicology
Publisher: British Forum for Ethnomusicology
Issue: i30036862
Date: 1 1, 2003
Author(s): Laoire Lillis Ó.
Abstract: White
1998:38
Link: http://www.jstor.org/stable/30036872
Journal Title: Archives de sciences sociales des religions
Publisher: Centre national de la recherche scientifique
Issue: i30121742
Date: 3 1, 1984
Author(s): Ladrière Paul
Abstract: This study deals with the popular notions of "popular religion", the "feast" and the "sacred". The following article retraces the logical steps involved in F.-A. Isambert's research which enabled the author to reconstitute the stages involved in the transformation of these popular notions in terms of their social functions into concepts constructed sociologically. This analytical reconstitution is combined with a critical approach which examines both the sociological constructs themselves as well as the ideas inherent in defining social strategies. The article also summarizes the debate concerning this question and presents its own criticisms.
Link: http://www.jstor.org/stable/30121751
Journal Title: Monatshefte
Publisher: University of Wisconsin Press
Issue: i30154135
Date: 12 1, 2003
Author(s): Statkiewicz Max
Abstract: The article resituates Ricur's theory of métaphore vive in the contemporary context of the so-called "cognitive revolution." The latter denomination is highly misleading. There is nothing revolutionary about the cognitivist study of metaphor as a general pattern of thought; just like the discipline of rhetoric that was already on the decline in l8th century Europe, it is conservative in its validation of everyday, ideologically charged language as the model for all language, including that of poetry and art. Riceur’s conception of "live metaphor," on the other hand, does justice to the "revolutionary" character of poetic language, its function of breaking the order of "commonplaces we live by"—and are ruled by. A "poem in miniature," metaphor constitutes the model for any "poietic," creative imagination. Resulting from a clash, disturbing the common everyday language, live metaphor (and poetry in general) projects a world in such a way as to render strange and thus question the world we live in.
Link: http://www.jstor.org/stable/30154140
Journal Title: Monatshefte
Publisher: University of Wisconsin Press
Issue: i30154373
Date: 10 1, 2007
Author(s): Wogenstein Sebastian
Abstract: The question how to situate Dea Loher's drama Manhattan Medea in the Medea reception serves as a point of departure for a discussion of imitation, originality, and the act of copying. In their dialogues, the characters Medea, as in Euripides' tragedy a refugee, and Velazquez, a security guard, reflect on originality and imitation. The article explores the theoretical and self-referential aspects evoked by these discussions and links them with a more general inquiry into the dimensions of interpretation in the arts. The question of originality and appropriation is expanded and problematized through focusing on radical social criticism voiced among others by the drag queen Deaf Daisy. In this context the article also examines the potential of performative signification encountered in Medea's deadly bridal gift, especially in light of Marjorie Garber's remark that "[w]hat gets married is a dress." Transgressive in its form too, Manhattan Medea combines tragic elements and those characteristic of comedy.
Link: http://www.jstor.org/stable/30154377
Journal Title: Alif: Journal of Comparative Poetics
Publisher: American University in Cairo. Department of English and Comparative Literature
Issue: i30197938
Date: 1 1, 2006
Author(s): ﺷﻮﻛﺭﻱ ﺩﻭﺭﻳﺲ
Abstract: In an extensive interview, Rodenbeck responds to questions posed by various colleagues on the significance of travel, travel literature, and cultural encounters. Rodenbeck elaborates his views and his convictions, marked in their unfolding by his encyclopedic knowledge. Starting with a personal narrative, he explores the roots of his fascination by travel and by other cultures and explains how he came to live and teach in Egypt and retire in France. His attitudes towards globalization, orientalism, and typologies of travel are illuminated by examples drawn from historical travelers from different continents and epochs, from his lived experience as an expatriate, and from literary sources. ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﻤﺴﻬﺒﺔ٬ ﻳﺠﻴﺐ ﺭﻭﺩﻧﺒﻚ ﻋﻦ ﺃﺳﺌﻠﺔ ﻋﺪﺩ ﻣﻦ ﺍﻟﺰﻣﻼﺀ ﺣﻮﻝ ﻣﻐﺰﻯ ﺍﻟﺴﻔﺮ٬ ﻭﺃﺩﺏ ﺍﻟﺮﺣﻠﺔ٬ ﻭﺗﻘﺎﻃﻌﺎﺕ ﺍﻟﺜﻘﺎﻓﺎﺕ ﻭﻳﺸﺮﺡ ﺭﻭﺩﻧﺒﻚ ﺁﺭﺍﺀﻩ ﻭﻣﻌﺘﻘﺪﺍﺗﻪ ﺑﺘﺠﻞ ﹴﻳﻨﻢ ﻋﻦ ﻣﻌﺮﻓﺘﻪ ﺍﻟﻤﻮﺳﻮﻋﻴﺔ٠ ﺑﺎﺩﺋﺎً ﹰ ﺑﺴﺮﺩﻳﺔ ﺷﺨﺼﻴﺔ٬ ﻳﺴﺘﻜﺸﻒ ﺍﻟﻤﺤﺎﻭﹶﺭ ﺟﺬﻭﺭ ﺍﻧﺒﻬﺎﺭﻩ ﺑﺎﻟﺴﻔﺮ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺧﺮﻯ٬ ﺷﺎﺭﺣﺎ ﹰﻛﻴﻒ ﺟﺎﺀ ﻟﻴﻌﻴﺶ ﻭﻳﺪﺭّﺱ ﺑﻤﺼﺮ٬ ﺛﻢ ﻳﺘﻘﺎﻋﺪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻲ ﻓﺮﻧﺴﺎ٠ ﻭﺗﻀﻲﺀ ﺃﻣﺜﻠﺔ ﻋﺪﻳﺪﺓ ﻣﺴﺘﻘﺎﺓ ﻣﻦ ﺭﺣﻠﺔ ﺗﺎﺭﻳﺨﻴﻴﻦ ﻣﻦ ﻗﺎﺭﺍﺕ ﻭﺃﺯﻣﻨﺔ ﻣﺨﺘﻠﻔﺔ٬ ﻭﻣﻦ ﺧﺒﺮﺗﻪ ﻛﺄﺟﻨﺒﻲ ﻣﻐﺘﺮﺏ٬ ﻭﻣﻦ ﺍﻃﻼﻋﺎﺗﻪ ﺍﻷﺩﺑﻴﺔ٬ ﺭﺅﻯ ﺭﻭﺩﻧﺒﻚ ﺣﻮﻝ ﺍﻟﻌﻮﻟﻤﺔ٬ ﻭﺍﻻﺳﺘﺸﺮﺍﻕ٬ ﻭﺃﻧﻤﺎﻁ ﺍﻻﺭﺗﺤﺎﻝ٠
Link: http://www.jstor.org/stable/30197941
Journal Title: International Journal of the Classical Tradition
Publisher: Transaction Periodicals Consortium
Issue: i30222215
Date: 12 1, 1996
Author(s): Harth Dietrich
Abstract: C. Geertz: The Interpreation of Cultures. Selected Essays, New York 1973. Ders.: Local Know-
ledge. Further Essays in Interpretive Anthropology, New York 1993.
Link: http://www.jstor.org/stable/30222224
Journal Title: International Journal of the Classical Tradition
Publisher: Transaction Periodicals Consortium
Issue: i30222610
Date: 4 1, 2000
Author(s): Forsyth Neil
Abstract: God who can both love and hate (1.5 - 8.32)
Link: http://www.jstor.org/stable/30222613
Journal Title: Israel Studies
Publisher: Indiana University Press
Issue: i30245669
Date: 10 1, 2007
Author(s): Glasner-Heled Galia
Abstract: Among the prominent writers on the Holocaust, Yehiel Dinur, who wrote under the pseudonym Ka-Tzetnik, offers his readers the most horrific, almost unbearable reading experience. This article examines the reader-writer relationship in Holocaust literature by considering whether readers of Ka-Tzetnik’s works are able, in Ricoeur's terms, to appropriate or actualize the meaning of a literary text that discloses a mode of "being-in-the-world" that is intensely unbearable and seemingly inexpressible. Interviews were conducted with a group of people who, through their professions as writer, literary scholar, educator, or historian, are concerned with such issues. Two main responses to Ka-Tzetnik were discerned: Some readers perceive him as so warped by his experiences that his extreme, even "insane", vision actually stands as a barrier between the reader and the reality of the Holocaust. For others, it is precisely the unrestrained portrayal of the insane Holocaust reality that is identified with an unmediated "true" Holocaust experience. The first group of readers does not believe that Ka-Tzetnik’s texts can be appropriated. But the reading experience of the second group can also not be characterized as appropriation: for them Ka-Tzetnik creates a primarily emotional core experience, which cannot be deconstructed to reconstruct or actualize the text in the reader's own terms, in the present. The case of Ka-Tzetnik, therefore, raises the difficult question of whether the Holocaust can be understood through a dialogical process of deconstruction and appropriation, or whether Holocaust literature should offer an overwhelming, totalizing experience in which precisely the inability to deconstruct and appropriate the text ensures the communication of the inconceivable.
Link: http://www.jstor.org/stable/30245675
Journal Title: The Art Bulletin
Publisher: College Art Association of America
Issue: i354093
Date: 9 1, 1988
Author(s): Taylor Karen
Abstract: Keith Moxey, "Motivating History," Art Bulletin, LXXVII, no. 3, Sept.
1995, 392-401
10.2307/3046117
392
Link: http://www.jstor.org/stable/3046260
Journal Title: Yale French Studies
Publisher: Yale University Press
Issue: i355554
Date: 1 1, 1998
Author(s): Sante Catherine
Abstract: Lue Sante, The Factory of Facts (New York: Pantheon Book, 1998), 175.
Sante
175
The Factory of Facts
1998
Link: http://www.jstor.org/stable/3090588
Journal Title: International Studies Quarterly
Publisher: Blackwell Publishers
Issue: i355724
Date: 9 1, 2001
Author(s): Zehfuss K. M.
Abstract: Walker's (1988)
Link: http://www.jstor.org/stable/3096092
Journal Title: Curriculum Inquiry
Publisher: Blackwell Publishers, Inc.
Issue: i360633
Date: 7 1, 2000
Author(s): Blades David
Abstract: Against the backdrop of Blades's analysis in Foucauldian terms of the failure of a particular science-technology-society reform, this review addresses four questions: (1) the problem of postmodern writing as a language of rupture; (2) the justification of science-technology-society approaches to science teaching; (3) the fruitfulness of Foucault's explanatory framework for understanding educational change; (4) the fruitfulness of Foucault's framework for education theory in general. It is argued that Foucault's notion of authors who are "founders of discursivity" can form the basis of both a productive theory of educational change and also of an educational vision in which a school strives to become a community of such founders of discursivity.
Link: http://www.jstor.org/stable/3202097
Journal Title: Canadian Journal of Political Science / Revue canadienne de science politique
Publisher: Wilfrid Laurier University Press
Issue: i362068
Date: 6 1, 1978
Author(s): Lefort Dominique
Abstract: Ibid., 52.
52
Link: http://www.jstor.org/stable/3229219
Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i364390
Date: 3 1, 1984
Author(s): Noth Ronald S.
Abstract: annual
meeting of the Society of Biblical Literature, December 1984
Annual meeting of the Society of Biblical Literature, December 1984
1984
Link: http://www.jstor.org/stable/3260551
Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i364491
Date: 12 1, 1965
Author(s): Moore John Dominic
Abstract: J. Jeremias (op. cit., p. 182)
Link: http://www.jstor.org/stable/3263614
Journal Title: Journal of Biblical Literature
Publisher: Society of Biblical Literature
Issue: i364637
Date: 12 1, 1963
Author(s): Horsley Alan
Abstract: Horsley, "Ethics and Exe-
gesis," 17
Horsley
17
Ethics and Exegesis
Link: http://www.jstor.org/stable/3268071
Journal Title: Numen
Publisher: Brill Academic Publishers
Issue: i364859
Date: 1 1, 1970
Author(s): Shepherd Hugh B.
Abstract: Shepherd, Introduction to The Diary of a Drug Fiend, Hyde Park: University
Books 1970, vii-viii.
Shepherd
vii
Introduction to The Diary of a Drug Fiend
1970
Link: http://www.jstor.org/stable/3270489
Journal Title: Revue française de sociologie
Publisher: Centre National de la Recherche Scientifique
Issue: i274954
Date: 9 1, 1963
Author(s): Marx Pierre
Abstract: MARX (K.), Le 18 brumaire de Louis Bonaparte, Paris, Ed. Sociales, 1963, p. 13.
Marx
13
Le 18 brumaire de Louis Bonaparte
1963
Link: http://www.jstor.org/stable/3320234
Journal Title: Revue française de sociologie
Publisher: Centre National de la Recherche Scientifique
Issue: i274979
Date: 12 1, 1966
Author(s): Vergote François-André
Abstract: C. DuQuoc: op. cit.
Link: http://www.jstor.org/stable/3321166
Journal Title: Revue française de sociologie
Publisher: Editions Ophrys
Issue: i275060
Date: 3 1, 1995
Author(s): Young Isabelle
Abstract: Dodier (1995)
Link: http://www.jstor.org/stable/3322372
Journal Title: Revue française de sociologie
Publisher: Editions Ophrys
Issue: i275089
Date: 9 1, 1997
Author(s): Warin Claudette
Abstract: Meuret (2000)
Link: http://www.jstor.org/stable/3323204
Journal Title: The Canadian Journal of Sociology / Cahiers canadiens de sociologie
Publisher: University of Alberta
Issue: i275777
Date: 10 1, 1971
Author(s): Weber Tracy B.
Abstract: Nietzsche's
Genealogy of Morals (1974)
Link: http://www.jstor.org/stable/3340048
Journal Title: Indonesia
Publisher: Cornell University
Issue: i367402
Date: 4 1, 1979
Author(s): Gadamer Razif
Abstract: Hans-Georg Gadamer, "The Problem of Historical Consciousness," in Interpretive Social Science, ed. Paul
Rabinow and William Sullivan (Berkeley: University of California Press, 1979), p. 152.
Gadamer
The Problem of Historical Consciousness
152
Interpretive Social Science
1979
Link: http://www.jstor.org/stable/3351308
Journal Title: International Review of Education / Internationale Zeitschrift für Erziehungswissenschaft / Revue Internationale de l'Education
Publisher: Kluwer Academic Publishers
Issue: i368415
Date: 1 1, 1971
Author(s): Young Chrysoula
Abstract: The paper begins with a clarification of the terms 'effective' versus 'successful' teacher and their implications. There follows a summary of the results of a study addressing the issues: a) which Careers Education and Guidance (CEG) aims in Greece are considered most important, and b) what constitutes a successful careers teacher. The study is based on the responses of careers coordinators in Greece and consultants at the Greek Pedagogical Institute. Issues concerning Information and Self-Awareness as Careers Education and Guidance aims are discussed, and an alternative approach to Information is suggested. The main emphasis is placed on the importance of the teacher as an indispensable factor for the implementation of CEG aims in particular, and educational aims in general. /// Der Artikel beginnt mit der Klärung der Begriffe "effektive" gegen "erfolgreiche" Lehrer und deren Bedeutung. Es folgt eine Zusammenfassung der Ergebnisse einer Studieüber die Themen: a) welche Ziele der Berufsberatung und -lenkung werden in Griechenland als wichtig angesehen und b) was macht einen in der Berufsberatung erfolgreichen Lehrer aus. Die. Studie basiert auf den Antworten derer, die die Berufsberatung in Griechenland koordinieren sowie der Berater im Griechischen Pädagogischen Institut. Streitfragen über Information und Selbsterkenntnis als Ziele der Berufsberatung und -lenkung werden diskutiert, und ein alternativer Ansatz zu Information vorgeschlagen. Das Hauptgewicht wird vor allem auf die Bedeutung des Lehrers als unersetzlicher Faktor für die Durchsetzung der Ziele von Berufsberatung und -lenkung im besonderen und die erzieherischen Ziele im allgemeinen gelegt. /// Le présent article commence par une clarification des termes "efficacité" et "succès" de l'enseignant et de leurs implications. On présente ensuite un résumé des résultats d'une étude portant sur les questions suivantes: a) quels sont les objectifs de la formation et de l'orientation professionnelles considérés comme les plus importants en Grèce, et b) qu'est-ce qui contribue au succès d'un professeur d'enseignement professionnel. Cette étude se fonde sur les réponses des coordinateurs de l'enseignement professionnel en Grèce et des consultants à l'Institut pédagogique grec. On discute des questions concernant l'information et la conscience de soi comme objectifs de la formation et de l'orientation professionnelles, et l'on suggère une nouvelle approche de l'information. L'accent majeur est mis sur l'importance de l'enseignant en tant que facteur indispensable à la réalisation des objectifs de la formation et de l'orientation professionnelles en particulier, et des objectifs éducatifs en général.
Link: http://www.jstor.org/stable/3444510
Journal Title: Revue économique
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i281449
Date: 7 1, 1994
Author(s): Yin Alain
Abstract: Genette [1983]
Link: http://www.jstor.org/stable/3503400
Journal Title: The Yearbook of English Studies
Publisher: Modern Humanities Research Association
Issue: i284497
Date: 1 1, 1946
Author(s): Sinclair T. J.
Abstract: The Divine Comedy of Dante Alighieri, ed. and trans. by John
D. Sinclair, 3 vols (London: Bodley Head, 1946), III, 74-75
Sinclair
74
III
The Divine Comedy of Dante Alighieri
1946
Link: http://www.jstor.org/stable/3509375
Journal Title: Review of Religious Research
Publisher: Religious Research Association
Issue: i284917
Date: 6 1, 1991
Author(s): Wulff James E.
Abstract: This paper argues that the question of the relationship between religiosity and mental health has been miscast because both religiosity and mental health have been understood in the discipline from a distinctly modernist perspective. This modernist perspective is characterized by a metaphysic of substances and by empiricism, and it insists that all scientifically interesting relationships must be efficient causal relationships among substances. From this perspective the only legitimate questions revolve around which way the causal arrow points. The paper argues that this framing of the question and the modernist perspective which gives rise to it fail as adequate accounts of either phenomenon and, thus, of their relation. Further, in some fundamental sense the perspective fails to take either religiosity or psychopathology seriously.
Link: http://www.jstor.org/stable/3511734
Journal Title: Journal of the American Musicological Society
Publisher: American Musicological Society
Issue: i369130
Date: 10 1, 1967
Author(s): Hansell Martha
Abstract: K. Hansell, "Opera and Ballet at the Regio Ducal
Teatro," 1:114
Hansell
114
1
Opera and Ballet at the Regio Ducal Teatro
Link: http://www.jstor.org/stable/3519834
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i369553
Date: 10 1, 1958
Author(s): Benda A. Dirk
Abstract: Julien Benda, The Betrayal of the Intellectuals (Boston: Beacon, 1958).
Benda
The Betrayal of the Intellectuals
1958
Link: http://www.jstor.org/stable/3590818
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i369545
Date: 10 1, 1997
Author(s): Danto F. R.
Abstract: Historical Experience (Stanford: Stanford University Press,
forthcoming)
Link: http://www.jstor.org/stable/3590864
Journal Title: Bulletin of the School of Oriental and African Studies, University of London
Publisher: Oxford University Press
Issue: i370531
Date: 1 1, 1994
Author(s): al-Ya'qūbī Mohammad Ali
Abstract: id., 'Imam absconditus and the beginnings of a
theology of occultation: Imami Shi'ism circai 280-90/900 A.D.', JAOS, 117/1, 1997, 1-12
Amir Arjomand
1
1
117
JAOS
1997
Link: http://www.jstor.org/stable/3657538
Journal Title: Revue belge de Musicologie / Belgisch Tijdschrift voor Muziekwetenschap
Publisher: Societe Belge de Musicologie / Belgische Vereniging voor Muziekwetenschap
Issue: i287990
Date: 1 1, 1995
Author(s): Loret Philippe
Abstract: Alain Loret, «L'athlète, le rocker et le surfer », in Génération glisse (Paris, Éditions Autrement, 1995),
p. 30.
Loret
30
L'athlète, le rocker et le surfer », in Génération glisse
1995
Link: http://www.jstor.org/stable/3686915
Journal Title: Anthropology Today
Publisher: Royal Anthropological Institute
Issue: i370677
Date: 6 1, 1976
Author(s): Sartre Albert
Abstract: Spencer, Jonathan. 1989.
Anthropology as a kind
of writing. Man 24( 1 ):
145-164.
10.2307/2802551
145
Link: http://www.jstor.org/stable/3695010
Journal Title: Sociology of Religion
Publisher: Association for the Sociology of Religion
Issue: i288371
Date: 7 1, 1966
Author(s): WolfAbstract: For the past twenty-five years, a sub-branch of biblical studies has engaged, sometimes rather vigorously, in the pursuit of using sociological methods to understand the Bible. These, often autodidact biblical scholars, have taken over a branch of sociology of religion. The methods they follow in their pursuit of the strange world of the Bible can teach sociology how to retrieve a more critical sociology. The questions they ask would be helpful more generally to sociology of religion.
Link: http://www.jstor.org/stable/3711745
Journal Title: The Modern Language Review
Publisher: W. S. Maney & Son Ltd
Issue: i288876
Date: 1 1, 1978
Author(s): Cole Teresa
Abstract: Figures autres que tropes (1827)
Link: http://www.jstor.org/stable/3733997
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290761
Date: 6 1, 1984
Author(s): Gauchet Eric
Abstract: Marcel Gauchet, - Fin de
la religion ? >, Le Débat, janvier1984, p. 154-175
Gauchet
janvier
154
Le Débat
1984
Link: http://www.jstor.org/stable/3768844
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290768
Date: 3 1, 1953
Author(s): Carat Pierre
Abstract: Preuves, 23, janvier1953
janvier
23
Preuves
1953
Link: http://www.jstor.org/stable/3769902
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290812
Date: 12 1, 1997
Author(s): Winock Michelle
Abstract: Serge Moscovici, ≪ Passion révolutionnaire et passion éthi-
que ≫, dans M. Wieviorka (dir.), op. cit., p. 89-109
Link: http://www.jstor.org/stable/3770930
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290798
Date: 6 1, 1993
Author(s): Delage Christian
Abstract: Christian Delage, - Cinema, history, memory., Persistence
of vision (New York), a paraitre
Delage
Cinema, history, memory
Persistence of vision
Link: http://www.jstor.org/stable/3771543
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290825
Date: 3 1, 1994
Author(s): Conan Jean-Jacques
Abstract: éclaire le décret
du 3 février 1993
Link: http://www.jstor.org/stable/3772126
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290825
Date: 3 1, 2000
Author(s): Levi Jean-Pierre
Abstract: Primo Levi, Conversations et entretiens, Paris, 10-18,
2000, p. 242
Levi
242
10
Conversations et entretiens
2000
Link: http://www.jstor.org/stable/3772128
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290821
Date: 3 1, 1986
Author(s): Ricœur François
Abstract: Paul Ricœur, Du texte à l'action, Paris, Le Seuil, 1986,
p. 391
Ricœur
391
Du texte à l'action
1986
Link: http://www.jstor.org/stable/3772370
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i290824
Date: 12 1, 1989
Author(s): Malraux Vincent
Abstract: Andre Malraux, Hommage à Jean Moulin et autres
grands discours, Bry-sur-Marne, Institut national de laudio-
visuel, 1989
Malraux
Hommage à Jean Moulin et autres grands discours
1989
Link: http://www.jstor.org/stable/3772428
Journal Title: Le Mouvement social
Publisher: Editions Ouvrieres
Issue: i291720
Date: 12 1, 1835
Author(s): Maleville Alain
Abstract: Tribune prolétaire, 17 mai1835
17 mai
Tribune prolétaire
1835
Link: http://www.jstor.org/stable/3778206
Journal Title: Journal of Social History
Publisher: Carnegie-Mellon University
Issue: i292585
Date: 7 1, 1976
Author(s): Mazet Patricia
Abstract: How did men seduce in seventeenth-century Spanish society? To answer that question this article interweaves the classic seventeenth-century tale "The Playboy [Deceiver] of Seville" with the love letters written by Spanish men subsequently identified as seducers in breach of promise suits in seventeenth- and eighteenth-century Mexico. It defines seduction's central psychological dynamic as men's open declarations of emotional vulnerability to women. By acknowledging their subservience to and dependence upon women from the very outset, men reversed the classic gender hierarchy of Spanish society. This reversal also openly expressed itself in men's inversion of racial, social, generational categories for themselves. The cultural construct of seduction in Spanish society is also shown to be more complex than it appears on the surface, and more susceptible to manipulation by both men and women.
Link: http://www.jstor.org/stable/3788779
Journal Title: The Journal of the Royal Anthropological Institute
Publisher: Blackwell Publishers
Issue: i370994
Date: 6 1, 1970
Author(s): Winch David P.
Abstract: The question addressed in this article is how people come to know the foundational axioms of their moral systems as true and correct. Drawing on my fieldwork among the Himba of northwestern Namibia, I argue that the most potent form of intellectual conviction is not generated through the external manipulations of ritual, but through a deeply internal experience in which moral knowledge coalesces with a subjectively perceived experience of timeless universality. / Dans cet article, l'auteur cherche à savoir comment les individus en viennent à savoir que les axiomes fondateurs de leur système moral sont véridiques et corrects. À partir de son travail de terrain chez les Himba du nord-ouest de la Namibie, il affirme que la forme la plus puissante de conviction intellectuelle ne naît pas de manipulations externes dans le cadre de rituels, mais d'une expérience profondément intériorisée au cours de laquelle le savoir moral fusionne avec l'expérience subjective d'une universalité intemporelle.
Link: http://www.jstor.org/stable/3804153
Journal Title: Hypatia
Publisher: Indiana University Press
Issue: i290886
Date: 1 1, 1991
Author(s): Whitford Robyn
Abstract: Is history a category of reason, or is reason a category of history? These opposing questions have divided the structuralist from the materialist-but neither question is wrong. Analysis of the logic of oppositions challenges feminism, in particular, to find a logic-and a poetics-in which to render its values without historical or theoretical naiveté. I explore the question of the timing of feminism through Julia Kristeva and Luce Irigaray.
Link: http://www.jstor.org/stable/3810622
Journal Title: Journal of Modern Literature
Publisher: Temple University
Issue: i294250
Date: 7 1, 1915
Author(s): Cummings William
Abstract: Affirmations—Vorticism" (14 January1915), Visual Arts, pp. 7-8.
14 January
7
Visual Arts
1915
Link: http://www.jstor.org/stable/3831319
Journal Title: Oxford Art Journal
Publisher: Oxford University Press
Issue: i371427
Date: 1 1, 1982
Author(s): McKendrick Karen L.
Abstract: Neil
McKendrick, John Brewer and J.H. Plumb in
The Birth of Consumer Society: The
Commercialization of Eighteenth-Century England
(Europa Publications: London, 1982)
McKendrick
The Birth of Consumer Society: The Commercialization of Eighteenth-Century England
1982
Link: http://www.jstor.org/stable/3841014
Journal Title: Comparative Studies in Society and History
Publisher: Cambridge University Press
Issue: i371885
Date: 4 1, 1988
Author(s): Scott Sam
Abstract: Joan Wallach Scott, "A Statistical Representation of Work: La Statistique de l'in-
dustrie à Paris, 1847-1848," in Gender and the Politics of History (New York: Colum-
bia University Press, 1988), 137.
Scott
A Statistical Representation of Work: La Statistique de l'industrie à Paris, 1847-1848
137
Gender and the Politics of History
1988
Link: http://www.jstor.org/stable/3879450
Journal Title: The Journal of Religious Ethics
Publisher: Scholars Press
Issue: i40000783
Date: 10 1, 1996
Author(s): Schweiker William
Abstract: Smith 1983.
Link: http://www.jstor.org/stable/40015210
Journal Title: The Journal of Religious Ethics
Publisher: Scholars Press
Issue: i40000783
Date: 10 1, 1996
Author(s): Wolf Susan
Abstract: Recent discussions of religious, cultural, and/or moral diversity raise questions relevant to the descriptive and normative aims of students of religious ethics. In conversation with several illustrative works, the author takes up (1) issues of terminology, (2) explanations or classifications of types and origins of plurality and pluralism, (3) the relations between pluralism as a normative theory and the aims of a liberal state, and (4) the import of an emphasis on plurality or pluralism for the comparative study of religious ethics.
Link: http://www.jstor.org/stable/40015216
Journal Title: The Journal of Religious Ethics
Publisher: Scholars Press
Issue: i40000785
Date: 1 1, 1997
Author(s): Cahill Lisa Sowle
Abstract: Roman Catholic social ethics traditionally has affirmed moral objectivity, universal moral goods, and progressive social reform - premises that guide just war theory. In recent decades these guiding values have been challenged by contemporary critical philosophies, confessional or communitarian religious ethics, and the fact of cultural pluralism. I A the middle of this century, thinkers like John Courtney Murray gave Catholic ethics a more historical turn, while retaining an essentially realist and meliorist approach to morality and politics. Now this confidence and optimism are questioned anew by ethnopolitical violence, the ambiguities of humanitar- ian intervention, and uncertain attempts at reconciliation and restoration. Such developments show that the central quandary of Christian and po- litical ethics is not the achievement of agreement on basic human goods; it is the expansion of the circle of solidarity in which basic goods are shared in practice. I will suggest that Christian symbols can help evoke the sense of human solidarity that is necessary to sustain peace, and that transformative efforts toward peace in violence-torn societies can be successful.
Link: http://www.jstor.org/stable/40015244
Journal Title: The Journal of Religious Ethics
Publisher: Blackwell Publishers
Issue: i40000901
Date: 9 1, 2006
Author(s): Ferreira M. Jamie
Abstract: footnote 14
Link: http://www.jstor.org/stable/40017697
Journal Title: The Journal of Religious Ethics
Publisher: Religious Ethics, Inc.
Issue: i40000905
Date: 4 1, 1980
Author(s): Ogletree Thomas W.
Abstract: The essay sets forth a historical style in ethics. At the center is the explication of meanings forming the life worlds of representative actors in concrete situations. The sense of life world is sketched in terms of intentionality, intersubjectivity, temporality and embodiment. The essay then delineates the kinds of interpretative activity relevant for understanding life situations: the application of received conventions; suspicion of those conventions as distortions of underlying personal/social dynamics; and a dialectical interplay between a retrieval of one's own traditions, and hospitality to understandings of others differently oriented to the situations in question. The goal is the achievement of common ground which enables us to determine "fitting" action, or at least to keep open the wholeness it promises.
Link: http://www.jstor.org/stable/40017734
Journal Title: The Journal of Religious Ethics
Publisher: Blackwell Publishers
Issue: i40000938
Date: 7 1, 2003
Author(s): Nussbaum Martha
Abstract: In "Upheavals of Thought", Martha Nussbaum offers a theory of the emotions. She argues that emotions are best conceived as thoughts, and she argues that emotion-thoughts can make valuable contributions to the moral life. She develops extensive accounts of compassion and erotic love as thoughts that are of great moral import. This paper seeks to elucidate what it means, for Nussbaum, to say that emotions are forms of thought. It raises critical questions about her conception of the structure of emotion, and about her conception of compassion, in particular. Finally, the paper seeks to show how analyzing the structure, as well as the moral value, of the emotions ultimately requires entering the realm of religious ethics.
Link: http://www.jstor.org/stable/40018171
Journal Title: The Journal of Religious Ethics
Publisher: Religious Ethics, Inc.
Issue: i40001435
Date: 10 1, 1979
Author(s): Farley Margaret A.
Abstract: One way into the question of the relation of ethics and liturgy is to focus on a critical issue facing liturgy today: its impoverishment and inability to nurture Christian faith and life. Three aspects of this problem are: injustice within the worshipping community, disagreement regarding forms of Christian service to the world, and the breakdown of symbols. Ethics must move beyond the articulation of formal principles and assertions regarding the importance of liturgy for the moral agent if it is to fulfill its task vis-à-vis these problems.
Link: http://www.jstor.org/stable/40025980
Journal Title: Crítica: Revista Hispanoamericana de Filosofía
Publisher: Instituto de Investigaciones Filosóficas, Universidad Nacional Autónoma de México
Issue: i40003561
Date: 4 1, 2008
Author(s): Fermandois Eduardo
Abstract: (Geertz 2000c, p. 364).
Link: http://www.jstor.org/stable/40105002
Journal Title: The Town Planning Review
Publisher: Liverpool University Press
Issue: i40003740
Date: 7 1, 2002
Author(s): Campbell Heather
Abstract: The development of the intellectual basis for planning activity has been a slow and problematic process. This paper seeks to build on existing intellectual understanding to argue that future developments in planning thought must take questions of ethical value as their starting point. The paper is essentially divided into three parts. The first makes the important distinction between planning as a narrow set of regulatory practices and planning as an idea, or more particularly a long-enduring societal activity. It is the latter concept of planning that frames the discussion in the remainder of the paper. The second, in which the core of the argument is developed, explores the nature of planning as an activity; an activity that is centrally concerned with making ethical judgements about better and worse, with and for others, in just institutions. It is about an idea of value. The third section examines the implications of this perspective for planning as a subject of academic endeavour. The argument is illustrated throughout with examples drawn from the author's research.
Link: http://www.jstor.org/stable/40112514
Journal Title: Geschichte und Gesellschaft
Publisher: Vandenhoeck & Ruprecht
Issue: i40005703
Date: 6 1, 2006
Author(s): Epple Angelika
Abstract: Koselleck, Darstellung, Ereignis und Struktur, S. 149.
Link: http://www.jstor.org/stable/40186008
Journal Title: Cahiers d'ethnomusicologie
Publisher: ateliers d'ethnomusicologie
Issue: i40009174
Date: 1 1, 2008
Author(s): Kosmicki Guillaume
Abstract: Simon in Collin (1997: 209).
Link: http://www.jstor.org/stable/40240667
Journal Title: The American Archivist
Publisher: Society of American Archivists
Issue: i40011862
Date: 12 1, 2007
Author(s): Tussing Nicholas J.
Abstract: Pietro Balan, Gli archivi della S. Sede in relazione alla storia d'Italia. Discorso recitato nella Pontificia accade-
mia di religione cattolica di Roma nel giorno 5 maggio 1881 (Rome: Fratelli Monaldi, 1881).
Link: http://www.jstor.org/stable/40294575
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014372
Date: 3 1, 1973
Author(s): Pires Celestino
Abstract: Strasser, o. c, p. 216.
Link: http://www.jstor.org/stable/40335176
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014383
Date: 6 1, 1976
Author(s): Rocha Acilio E.
Abstract: (G. Charbonnier, Entretiens avec Lévi-Strauss, Paris, Julliard/
/Plon, 1961).
Link: http://www.jstor.org/stable/40335426
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014387
Date: 12 1, 1977
Author(s): Silva Carlos Henrique Do Carmo
Abstract: SADZIK, Joseph, EsthStiqne de Martin Heidegger, «Encyclopédie universitaire*
Paris Ed. Universitaires, 1963, 216 pp.
Link: http://www.jstor.org/stable/40335497
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014410
Date: 6 1, 1988
Author(s): Vila-Chã João
Abstract: Francis Jacques, op. cit., p. 21.
Link: http://www.jstor.org/stable/40335930
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014415
Date: 6 1, 1990
Author(s): Genís Octavi Fullat
Abstract: MERLEAU-PONTY, Phénoménologie de la perception; Paris, 1945;
pág. 498.
Link: http://www.jstor.org/stable/40335977
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014421
Date: 6 1, 1989
Author(s): Do Carmo Silva Carlos Henrique
Abstract: Occam: T 5.47321 e 3.328:
Link: http://www.jstor.org/stable/40336050
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014423
Date: 3 1, 1990
Author(s): da Silva Estanqueiro Rocha Acílio
Abstract: HN. 614-615.
Link: http://www.jstor.org/stable/40336079
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014423
Date: 3 1, 1990
Author(s): Costa Miguel Dias
Abstract: KRISHNAMURTI, La révolution du silence, Ed. Stock, Paris, 1977.
Link: http://www.jstor.org/stable/40336081
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014427
Date: 12 1, 1992
Author(s): Gama José
Abstract: Durand, G.,L' Imagination Symbolique, 4. éd., Paris, PUF, 1984, p. 13.
Link: http://www.jstor.org/stable/40336138
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014463
Date: 12 1, 1993
Author(s): Renaud Michel
Abstract: "Pléiade". t. 3. p. 50.
Link: http://www.jstor.org/stable/40337055
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014464
Date: 9 1, 1994
Author(s): da Silva Estanqueiro Rocha Acílio
Abstract: (REL, 79-80).
Link: http://www.jstor.org/stable/40337096
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014467
Date: 6 1, 1995
Author(s): da Luz José Luís Brandão
Abstract: Id., ibid, p. 44.
Link: http://www.jstor.org/stable/40337135
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014470
Date: 6 1, 1997
Author(s): Lourenço João Macedo
Abstract: HENAFF. M..op cit., p. 118.
Link: http://www.jstor.org/stable/40337189
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014471
Date: 9 1, 1997
Author(s): Borges Paulo Alexandre Esteves
Abstract: Ibid., III. 1,3, 8 e 9.
Link: http://www.jstor.org/stable/40337203
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014488
Date: 12 1, 2000
Author(s): Silva Maria Luísa Portocarrero
Abstract: Das Erbe Europas, 173:
Link: http://www.jstor.org/stable/40337580
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014488
Date: 12 1, 2000
Author(s): Lawrence Frederick G.
Abstract: KSI,67,461.
Link: http://www.jstor.org/stable/40337583
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014488
Date: 12 1, 2000
Author(s): Duque João
Abstract: J. Duque, "Apocalíptica e teologia na pós-modernidade" in: Cendculo 150
(1999)404-425.
Link: http://www.jstor.org/stable/40337585
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014491
Date: 9 1, 2001
Author(s): Gilbert Paul
Abstract: Dans "Etica e vivere bene", 7.
Link: http://www.jstor.org/stable/40337636
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014491
Date: 9 1, 2001
Author(s): Caffarena José Gómez
Abstract: (o .c. nota 51),
Link: http://www.jstor.org/stable/40337637
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014491
Date: 9 1, 2001
Author(s): Kearney Richard
Abstract: S. Freud, 'Remembering,
Repeating, and Working-Through' in The Standard Edition of the Complete Psychological
Works of Sigmund Freud, Hogarth Press, London, 1955, Vol 12.
Link: http://www.jstor.org/stable/40337638
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014492
Date: 12 1, 2001
Author(s): Tilliette Xavier
Abstract: Is.53.7
Link: http://www.jstor.org/stable/40337652
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014492
Date: 12 1, 2001
Author(s): Splett Jörg
Abstract: Joh 16, 23],
Link: http://www.jstor.org/stable/40337654
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014496
Date: 12 1, 2002
Author(s): Pellegrini Angelo
Abstract: HD 71-72, nn. 57-58.
Link: http://www.jstor.org/stable/40337721
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014497
Date: 6 1, 2003
Author(s): Casalla Mario
Abstract: G.I. Roth, FCE,
México, 1954,
Link: http://www.jstor.org/stable/40337740
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014497
Date: 6 1, 2003
Author(s): Schmitz-Perrin Rudolf
Abstract: Pourquoi la psychanalyse ?, Paris, Champs, Rammarion, 1999, 184.
Link: http://www.jstor.org/stable/40337742
Journal Title: Revista Portuguesa de Filosofia
Publisher: Faculdade de Filosofia
Issue: i40014497
Date: 6 1, 2003
Author(s): Corona Néstor A.
Abstract: Soi-même comme un autre, Ed. cit.
Link: http://www.jstor.org/stable/40337747
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40014503
Date: 12 1, 2004
Author(s): Kearney Richard
Abstract: Jeremias, p. 253.
Link: http://www.jstor.org/stable/40337865
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40014503
Date: 12 1, 2004
Author(s): Treanor Brian
Abstract: Augustine, Confessions, Book X, Ch. 6.
Link: http://www.jstor.org/stable/40337867
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40014503
Date: 12 1, 2004
Author(s): Hart Kevin
Abstract: Vincent Buckley, Poetry and Morality: Studies on the Criticism of Matthew Arnold, T.
S. Eliot and F. R. Leavis, introd. Basil Willey (London: Chatto and Windus, 1968), 26.
Link: http://www.jstor.org/stable/40337868
Journal Title: Historia Social
Publisher: Centro de la UNED Alzira-Valencia, Instituto de Historia Social
Issue: i40014675
Date: 1 1, 2001
Author(s): Marre Diana
Abstract: Anderson [1991] 1993, op. cit.
Link: http://www.jstor.org/stable/40340765
Journal Title: Frontiers of Philosophy in China
Publisher: Higher Education Press and Springer
Issue: i40014886
Date: 12 1, 2008
Author(s): Dachun Yang
Abstract: The view of language is greatly changed from early modern philosophy to later modern philosophy and to postmodern philosophy. The linguistic question in early modern philosophy, which is characterized by rationalism and empiricism, is discussed in this paper. Linguistic phenomena are not at the center of philosophical reflections in early modern philosophy. The subject of consciousness is at the center of the philosophy, which makes language serve purely as an instrument for representing thoughts. Locke, Leibniz and Descartes consider language from a representationalist point of view. To them, language itself is idealized and represents thought as if it were thought representing itself. Like the structural linguist Saussure, the founders of phenomenology and analytical philosophy give much attention to the logical or static structure of language, and stick up for the representationalism of early modern philosophy. However, their successors refuse to accept this attitude, meaning the final collapse of representationalism. /// 从早期现代哲学到后期现代哲学再到后现代哲学，在语言观上产生了重大的 变化。早期现代哲学以唯理论和经验论为典型形式。语言现象没有成为该时期哲学 反思的中心问题; 意识主体处于哲学的中心，这使得语言仅仅充当着表象思想的工 具。洛克、莱布尼茨和笛卡尔都从表象论的角度看待语言，在他们那里，语言本身 被观念化了，它们表象思想，就像思想在表象它自身。正像结构语言学家索绪尔一 样，现象学和分析哲学的创始人关注的都是语言的逻辑结构或静态结构，他们延续 了早期现代哲学的表象论，但他们的后继者拒绝接受这种态度，而这意味着最终突 破表象论。
Link: http://www.jstor.org/stable/40343900
Journal Title: Revista Chilena de Literatura
Publisher: Departamento de Literatura, Universidad de Chile
Issue: i40015309
Date: 4 1, 1999
Author(s): Martínez Luz Ángela
Abstract: Paul Ricoeur, La metáfora viva.
Buenos Aires, Ediciones Megalópolis, 1975.
Link: http://www.jstor.org/stable/40356938
Journal Title: Revue européenne des sciences sociales
Publisher: Librairie Droz
Issue: i40016247
Date: 1 1, 2001
Author(s): Flückiger Alexandre
Abstract: Michel van de Kerchove et François Ost, Le droit ou les paradoxes du jeu,
Paris, 1992, p. 136s.
Link: http://www.jstor.org/stable/40370461
Journal Title: Revue européenne des sciences sociales
Publisher: Librairie Droz
Issue: i40016252
Date: 1 1, 2003
Author(s): Busino Giovanni
Abstract: J. Piaget, Problémes généraux de la recherche interdisciplinaire et mécanismes communs, in
Tendances principales de la recherche dans les sciences sociales et humaines. Premiére partie:
Sciences sociales. Préface de R. Maheu, Paris, Unesco, 1970, pp. 588-589.
Link: http://www.jstor.org/stable/40370519
Journal Title: Revue européenne des sciences sociales
Publisher: Librairie Droz
Issue: i40016253
Date: 1 1, 2003
Author(s): Busino Giovanni
Abstract: P. Livet, Formaliser
I 'argumentation en restant sensible au contexte, pp. 49-66,
Link: http://www.jstor.org/stable/40370526
Journal Title: Revue européenne des sciences sociales
Publisher: Librairie Droz
Issue: i40016258
Date: 1 1, 2006
Author(s): Rist Gilbert
Abstract: Victor Segalen, Essai sur l'exotisme: une esthétique du divers, Paris, Fata Morgana, 1978.
Link: http://www.jstor.org/stable/40370601
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40016558
Date: 2 1, 2005
Author(s): Sfeir-Khayat Jihane
Abstract: Saum Tamari et Elia Zureik (éd.), Reinterpreting the historical records: the uses of
Palestinian Refugee archives for social science research and policy analysis, Jerusalem, Institute
for Jerusalem Studies/Institute for Palestine Studies, 2001.
Link: http://www.jstor.org/stable/40376499
Journal Title: The Journal of Religious Ethics
Publisher: Blackwell Publishing
Issue: i40016628
Date: 9 1, 2009
Author(s): Landres J. Shawn
Abstract: Memory brings the past into the present. It is a feature of human temporality, contingency, and identity. Attention to memory's psychological and social importance suggests new vistas for work in religious ethics. This essay examines four recent works on memory's importance for self-interpretation, social criticism, and public justice. My focus will be on normative questions about memory. The works under review ask whether, and on what terms, we have an obligation to remember, whether memory is linked to neighbors near and distant, how memory is related to justice and forgiveness, and whether memory sits easily with the kind of relationships that allegedly characterize life in democratic public culture.
Link: http://www.jstor.org/stable/40378119
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40016681
Date: 12 1, 2008
Author(s): Abélès Marc
Abstract: Ils furent édités en langue française par Jean Copans (1975).
Link: http://www.jstor.org/stable/40379508
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40016681
Date: 12 1, 2008
Author(s): Neveu Erik
Abstract: Marie-
Hélène Bourcier (2004),
Link: http://www.jstor.org/stable/40379517
Journal Title: Archaeology in Oceania
Publisher: University of Sydney
Issue: i40017228
Date: 10 1, 2003
Author(s): Ballard Chris
Abstract: The role of narrative in explanation has received considerable attention in most of the disciplines concerned with questions of historical process, including history, geology, psychoanalysis and palaeo-anthropology. Archaeologists, however, have been curiously reluctant to consider the proposition that their reconstructions of the past are fundamentally narrative in character. An argument is put forward for the serious study of narrative in archaeology, and three case studies from the prehistory of the New Guinea Highlands are presented in support: a brief review of the debate over the impact of sweet potato on Highland society; an analysis of the changing interpretations of the Kuk Swamp agricultural site by Jack Golson; and a summary of the role of indigenous narratives in accounting for the history of wetland drainage amongst Huli speakers in the Southern Highlands of Papua New Guinea.
Link: http://www.jstor.org/stable/40387255
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019046
Date: 12 1, 2006
Author(s): Urban Martina
Abstract: Ricœur, Rule of Metaphor, p. 287.
Link: http://www.jstor.org/stable/40419478
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019047
Date: 9 1, 2007
Author(s): Jorge Maria Manuel Araújo
Abstract: António Coutinho, "Ora então, vamos à vida", Ciclo de
Colóquios "Despertar para a Ciência", Reitoria da Universidade do Porto, 10/02/2004.
Link: http://www.jstor.org/stable/40419509
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019047
Date: 9 1, 2007
Author(s): Maldamé Jean-Michel
Abstract: Gérard-Henry Baudry, op. cit., pp. 387-411.
Link: http://www.jstor.org/stable/40419529
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019049
Date: 12 1, 2008
Author(s): Colette Jacques
Abstract: Birault, Henri -De litre, du divin
et des dieux. Edition 6tablie par Mathias Goy ; bibliographic par Guy Basset ; preface par Philippe
Capelle. Paris: Cerf, 2005, p. 153.
Link: http://www.jstor.org/stable/40419588
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40019049
Date: 12 1, 2008
Author(s): Vidal Dolors Perarnau
Abstract: sks 22 nb12: 134.
Link: http://www.jstor.org/stable/40419598
Journal Title: Estudios Sociológicos
Publisher: El Colegio de México
Issue: i40019109
Date: 12 1, 2002
Author(s): Margulis Mario
Abstract: Paul Virilio, La bomba informática, Madrid, Cátedra, 1999, p. 23.
Link: http://www.jstor.org/stable/40420719
Journal Title: Anthropos
Publisher: Paulusdruckerei
Issue: i40020060
Date: 1 1, 1994
Author(s): Kuper Adam
Abstract: (Kuper
1992: 14).
Link: http://www.jstor.org/stable/40463022
Journal Title: Anthropos
Publisher: Paulusdruckerei
Issue: i40020066
Date: 1 1, 1990
Author(s): Rössler Martin
Abstract: Scheff 1986: 408.
Link: http://www.jstor.org/stable/40463564
Journal Title: Anthropos
Publisher: Editions St-Paul
Issue: i40020113
Date: 1 1, 2009
Author(s): Singleton Michael
Abstract: Singleton (1972).
Link: http://www.jstor.org/stable/40467177
Journal Title: Revue d'Histoire littéraire de la France
Publisher: Armand Colin
Issue: i40022928
Date: 12 1, 1970
Author(s): Crouzet Michel
Abstract: Critique et vérité, p. 56, 58, 60.
71. 73.
Link: http://www.jstor.org/stable/40523979
Journal Title: Revue d'Histoire littéraire de la France
Publisher: Armand Colin
Issue: i40023051
Date: 2 1, 1990
Author(s): Béguin Édouard
Abstract: Art. cit., p. 405.
Link: http://www.jstor.org/stable/40529970
Journal Title: The Journal of Educational Research
Publisher: Heldref Publications
Issue: i40023288
Date: 1 1, 2010
Author(s): Hendry Petra Munro
Abstract: The author suggests that all research is narrative. Resituating all research as narrative, as opposed to characterizing narrative as one particular form of inquiry, provides a critical space for rethinking research beyond current dualisms and bifurcations that create boundaries that limit the capacity for dialogue across diverse epistemologies. The contemporary bifurcation of research as either quantitative or qualitative, or as scientific or nonscientific, has resulted in a master narrative of research which assumes incommensurability across paradigms. The author weaves 3 questions through this research: (a) What is lost when narrative and science are constructed as opposing and incommensurable modes of inquiry? (b) How might scholars reconceptualize inquiry outside a binary framework that privileges science? and (c) In what ways can resituating all narrative as inquiry open spaces for dialogue across multiple epistemologies that is the heart of democratic inquiry? The author concludes by suggesting that narrative is not a method, but rather a process of meaning making that encompasses 3 major spheres of inquiry: the scientific (physical), the symbolic (human experience) and the sacred (metaphysical).
Link: http://dx.doi.org/10.1080/00220670903323354', 'an external site', 'external-fulltext-any
Journal Title: French Forum
Publisher: French Forum, Inc.
Issue: i40023321
Date: 1 1, 1997
Author(s): Thibault Bruno
Abstract: C'est par
la mélancolie qu'on entre dans la littérature. C'est par la littérature qu'on sort de la mélancolie" (Le
Don des morts 176).
Link: http://www.jstor.org/stable/40540409
Journal Title: Sociological Forum
Publisher: Blackwell Publishing
Issue: i40023410
Date: 9 1, 2009
Author(s): Mische Ann
Abstract: How can we understand the social impact of cognitions of a projected future, taking into account both the institutional determinants of hopes and their personal inventiveness? How can we document the repercussions, often contrary to intentions, "back from" such projected futures to the production and transformation of social structures? These are some of the questions to be addressed by a cultural sociology that attempts to look seriously at the effects of a projected future as a dynamic force undergirding social change. In this essay I discuss some of the reasons why the analysis of the future has been so neglected in sociological theory and research, and then sketch a possible framework for reincorporating it that specifies some of the cognitive dimensions of projectivity. In the process, I will show how a focus on future projections can help us make a link between cognition and action in a manner that has so far been neglected in the sociological literature.
Link: http://www.jstor.org/stable/40542699
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40023956
Date: 5 1, 1997
Author(s): Pinxten Rik
Abstract: We presented a model which describes the field of questions on identity as a field of dynamics. It is structured by means of particular, temporal configurations of identity through time and space. The theory of dynamic systems provides us with precise models for the representation of forms of identity, or of their evolution towards types of so-called chaos, given certain conditions. The model allows us to work in a comparative perspective, which is a sure advantage in conflict analysis. The complexity of identity phenomena is captured covering individual, group and community dynamics of identity.
Link: http://www.jstor.org/stable/40550305
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40023956
Date: 5 1, 1997
Author(s): Pinxten Rik
Abstract: We presented a model which describes the field of questions on identity as a field of dynamics. It is structured by means of particular, temporal configurations of identity through time and space. The theory of dynamic systems provides us with precise models for the representation of forms of identity, or of their evolution towards types of so-called chaos, given certain conditions. The model allows us to work in a comparative perspective, which is a sure advantage in conflict analysis. The complexity of identity phenomena is captured covering individual, group and community dynamics of identity.
Link: http://www.jstor.org/stable/40550313
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025222
Date: 10 1, 2004
Author(s): Affaya Mohammed Noureddine
Abstract: En este texto, el autor intenta esclarecer determinados aspectos del imaginario en relación con el Estado, la política, pero también en relación con la violencia y el mal, en un contexto en el que la dialéctica de la identidad y de la alteridad sigue siendo una de las estructuras del imaginario. El imaginario, más allá del ámbito exclusivo de las representaciones, actúa sobre el mundo y sobre la evolución de la historia. Pero el mundo también actúa sobre el imaginario y son los períodos de crisis los que amplían sus manifestaciones, destinadas a "a servir de pantalla contra los temores". En este sentido, la violencia, frente a la cual cabe adoptar actitudes diferentes, se convierte en un elemento simbólico para interpretar nuestras fuerzas. ¿Hasta qué punto estamos presenciando un nuevo modo de funcionamiento de los imaginarios políticos y religiosos? Para responder a esta pregunta, el autor habla de esperanza intercultural "en un mundo donde las voluntades de poder de lo trágico interfieren en los impulsos de lo comunicacional". In this text, the author attempts to clarify certain aspects of imaginarles in relation to the State and politics, but also in relation to violence and evil, in a context in which the dialectic of identity and otherness continues to be one of the structures of imaginarles. Imaginarles, beyond the exclusive sphere of representations, act on the world and on the evolution of history. But, the world also acts on imaginarles, and it is the periods of crisis that enlarge their manifestations, destined to "serve as a screen against fears." In this sense, violence, in the face of which different attitudes can be adopted, becomes a symbolic element for interpreting our strengths. To what extent are we witnessing a new way of functioning of political and religious imaginarles? To answer this question, the author discusses intercultural hope "in a world in which the will of the power of the tragic interferes with communicational impulses."
Link: http://www.jstor.org/stable/40586092
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025222
Date: 10 1, 2004
Author(s): Affaya Mohammed Noureddine
Abstract: L'auteur tente dans ce texte d'éclaircir certains aspects de l'imaginaire en relation avec l'Etat, la politique, mais aussi avec la violence et le mal, dans un contexte où la dialectique de l'identité et de l'altérité reste l'une des structures de l'imaginaire. L'imaginaire, débordant le champ exclusif des représentations, agit sur le monde et sur le mouvement de l'histoire. Mais le monde agit aussi sur l'imaginaire et ce sont les périodes de crise qui amplifient ses manifestations, appelées à "faire écran contre les peurs". C'est dans ce sens que la violence, face à laquelle différentes attitudes sont possibles, devient un élément symbolique pour interpréter nos forces. Jusqu'à quel point est-on en train d'assister à un nouveau mode de fonctionnement des imaginaires politiques et religieux ? Pour répondre à cette question l'auteur parle d'espérance interculturelle "dans un monde où les volontés de puissance du tragique brouillent les élans du communicationnel". In this text, the author attempts to clarify certain aspects of imaginarles in relation to the State and politics, but also in relation to violence and evil, in a context in which the dialectic of identity and otherness continues to be one of the structures of imaginarles. Imaginarles, beyond the exclusive sphere of representations, act on the world and on the evolution of history. But, the world also acts on imaginarles, and it is the periods of crisis that enlarge their manifestations, destined to "serve as a screen against fears." In this sense, violence, in the face of which different attitudes can be adopted, becomes a symbolic element for interpreting our strengths. To what extent are we witnessing a new way of functioning of political and religious imaginarles? To answer this question, the author discusses intercultural hope "in a world in which the will of the power of the tragic interferes with communicational impulses."
Link: http://www.jstor.org/stable/40586105
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025230
Date: 6 1, 2006
Author(s): Martuccelli Danilo
Abstract: El artículo se interroga sobre la manera de producir la solidaridad entre actores distintos y distantes en la era de la globalización. Después de una breve revisión de sus formas tradicionales y sus límites actuales, el texto explora críticamente ciertas propuestas contemporáneas y propone un modelo general. A través de la capacidad de establecer un impacto comprensivo en torno a ciertas pruebas individuales, se deberán sentar las bases intelectuales de la solidaridad. Un modelo que abre a un programa de investigación intercultural con vocación política. This article questions the way of producing solidarity among different and distant actors in the age of globalisation. Following a brief review of its traditional forms and current limitations, the text critically explores certain contemporary proposals and puts forward a general model. Through the ability to establish a comprehensive impact regarding certain individual proofs, the intellectual bases of solidarity should be established. It is a model which opens up an intercultural research programme with a political will.
Link: http://www.jstor.org/stable/40586230
Journal Title: Revista CIDOB d'Afers Internacionals
Publisher: Centre d'Informació Documentació Internacionals a Barcelona
Issue: i40025230
Date: 6 1, 2006
Author(s): Martuccelli Danilo
Abstract: L'article s'interroge sur la manière de produire la solidarité entre des acteurs différents et distants à l'ère de la mondialisation. Après une brève révision de ses modalités traditionnelles et de ses limites actuelles, le texte explore d'une façon critique certaines propositions contemporaines, et propose un modèle général. Ce sera par la capacité d'établir un impact compréhensif autour de certaines épreuves individuelles que devront être posées les bases intellectuelles de la solidarité. Un modèle qui engage un programme de recherche interculturel à vocation politique. This article questions the way of producing solidarity among different and distant actors in the age of globalisation. Following a brief review of its traditional forms and current limitations, the text critically explores certain contemporary proposals and puts forward a general model. Through the ability to establish a comprehensive impact regarding certain individual proofs, the intellectual bases of solidarity should be established. It is a model which opens up an intercultural research programme with a political will.
Link: http://www.jstor.org/stable/40586240
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40025493
Date: 6 1, 2004
Author(s): Tornatore Jean-Louis
Abstract: Gerz 1996.
Link: http://www.jstor.org/stable/40590213
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40025495
Date: 12 1, 2005
Author(s): Schaeffer Jean-Marie
Abstract: François Flahault
(pp. 38-42)
Link: http://www.jstor.org/stable/40590300
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40025495
Date: 12 1, 2005
Author(s): Heinich Nathalie
Abstract: Heinich & Edelman (2002).
Link: http://www.jstor.org/stable/40590302
Journal Title: Musurgia
Publisher: ESKA Editions
Issue: i40025520
Date: 1 1, 1996
Author(s): GRABÓCZ Márta
Abstract: J. Ujfalussy cité en note 5.
Link: http://www.jstor.org/stable/40591026
Journal Title: Musurgia
Publisher: ESKA Editions
Issue: i40025539
Date: 1 1, 2002
Author(s): Kululuka Apollinaire Anakesa
Abstract: Messiaen, à travers ses « personnages
rythmiques ».
Link: http://www.jstor.org/stable/40591262
Journal Title: Musurgia
Publisher: ESKA Editions
Issue: i40025541
Date: 1 1, 2003
Author(s): Joos Maxime
Abstract: d'Enzo Restagno, op. cit., p. 80-81
Link: http://www.jstor.org/stable/40591277
Journal Title: Décisions Marketing
Publisher: Cecoeduc
Issue: i40025642
Date: 3 1, 2003
Author(s): Hetzel Patrick
Abstract: Les apports de Jean-Marie Floch au marketing sont nombreux. Cet article ne prétend nullement en rendre compte de façon exhaustive mais tâche plutôt de montrer combien les voies et pistes de recherche qu 'il a initiées ont été fructueuses pour l'ensemble de la communauté marketing et sont d'un recours très fréquent pour aborder les questions de signification. Comprendre le parcours generatif du sens, permettre l'analyse des récits de marque, inscrire dans le lieu de vente ou l'objet les attentes génériques des consommateurs, voici quelques unes des très précieuses idées développées par ce sémillant sémioticien. The contributions of Jean-Marie Floch to marketing are numerous. This paper does not pretend to cover exhaustively this domain but tries to show how the research avenues developed are fruitful for the entire marketing community and are frequently used in order to deal with questions that have to do with signification. Facilitating the understanding of the process of sense generation, allowing the analysis of brand stories, marketing through sales area designs or products the generic requirements of customers, those are some of the precious ideas developed by Floch.
Link: http://www.jstor.org/stable/40592942
Journal Title: Cités
Publisher: Presses Universitaires de France
Issue: i40026195
Date: 1 1, 2009
Author(s): Brugère Fabienne
Abstract: Antoine Garapon, Frédéric Gros, Thierry Pech, Et ce sera justice, Paris, Odile Jacob, 2001,
p. 248-249.
Link: http://dx.doi.org/10.3917/cite.040.0139', 'an external site', 'external-fulltext-any
Journal Title: Hypatia
Publisher: Wiley Subscription Services
Issue: i40026351
Date: 1 1, 2010
Author(s): POLTERA JACQUI
Abstract: Christman 2008.
Link: http://www.jstor.org/stable/40602639
Journal Title: Curriculum Inquiry
Publisher: Wiley Subscription Services
Issue: i40026362
Date: 1 1, 2010
Author(s): SCHUBERT WILLIAM H.
Abstract: Schultz (2008)
Link: http://dx.doi.org/10.1111/j.1467-873X.2009.00468.x', 'an external site', 'external-fulltext-any
Journal Title: Zeitschrift für französische Sprache und Literatur
Publisher: Franz Steiner Verlag
Issue: i40027043
Date: 1 1, 1994
Author(s): DUBOST JEAN-PIERRE
Abstract: Vincennes (1, 195 sqq).
Link: http://www.jstor.org/stable/40618111
Journal Title: Nouvelles Questions Féministes
Publisher: éditions tierce
Issue: i40027126
Date: 2 1, 1997
Author(s): Caraglio Martine
Abstract: Le sujet est la construction identitaire des lesbiennes qui se perçoivent elles-mêmes comme masculines et qui sont ainsi perçues par leur entourage: par les lesbiennes aussi bien que par les autres personnes. Le "masculin" est envisagé comme une création dans et par la hiérarchie de genre.L'au teure a mené pendant un an une enquête dans une discothèque; 19 histoires de vie apportent leur témoignage. Au terme de ses recherches, la masculinité en question apparaît: 1) comme une manière supportable d'être une femme pour celles qui ne sereconnaissent pas dans le stéréotype féminin; 2) comme un "paysage", c'est-àdire comme quelque chose dontlalesbienne trouve les traits dans le système de genres de la société et dont elle s'empare, faute de mieux ou d'autre chose, pour manifester son refus de la position genrée à quoi la société l'assigne. This article is about the construction of identity among lesbians who perceive themselves and are perceived as "masculine" by others, including other lesbians. The "masculine" is seen by the author as a construction of the gender hierarchy. The author has conducted interviews for a year in a bar and has collected 19 life-stories.Her findings show that the masculinity attributed to lesbians is: 1) a way of making tolerable the fact of being a woman for those women who do not accept the feminine stereotypes; 2) a landscape: an environment made up by lesbians with elements they find in society's gender system, for lack of alternative models, and which they use to express their refusal of the gendered position society wants to assign them.
Link: http://www.jstor.org/stable/40619659
Journal Title: Cités
Publisher: Presses Universitaires de France
Issue: i40027207
Date: 1 1, 2006
Author(s): Larcher Silyane
Abstract: Christine Chivallon, « La naissance d une
paysannerie », France-Antilles, hors-série, Cent
cinquantenaire de l'abolition de l'esclavage.
1848-1998, Fort-de-France, mai 1998, p. 48-
49. C'est nous qui soulignons.
Link: http://www.jstor.org/stable/40621278
Journal Title: Cités
Publisher: Presses Universitaires de France
Issue: i40027210
Date: 1 1, 2007
Author(s): Zarka Yves Charles
Abstract: Éric Marty, Une querelle..., op. cit., p. 94.
Link: http://www.jstor.org/stable/40621349
Journal Title: Cités
Publisher: Presses Universitaires de France
Issue: i40027220
Date: 1 1, 2008
Author(s): Abel Olivier
Abstract: Jean-François Lyotard », in Pierre Geoltrain, ou comment faire l'histoire des reli-
gions, Paris, Brepols (Bibliothèque de l'EPHE, n° 128), 2006, p. 325-339.
Link: http://dx.doi.org/10.3917/cite.034.0063', 'an external site', 'external-fulltext-any
Journal Title: The International History Review
Publisher: Simon Fraser University
Issue: i40027995
Date: 9 1, 2009
Author(s): IMLAY TALBOT C.
Abstract: M. Newman,
Socialism and European Unity: The Dilemma of the Left in Britain and France (London, 1983).
Link: http://www.jstor.org/stable/40646918
Journal Title: Journal of African Cultural Studies
Publisher: Taylor & Francis
Issue: i40028027
Date: 12 1, 2009
Author(s): Armstrong Andrew H.
Abstract: The attempt to write extreme violence, or to reco[r]d[e] traumatic cultural memory - the representation of horror - tests both the representational capacity of language and the rationality of subjecthood. Much narrative endeavour is spent trying to narrativise or 'structure' horror into story. However, because traumatic memories resist the narrative framework of the novel, questions are posed not only about the reliability of the narrator's memory and his/her ability to narrate a credible story, but also about the suitability of the fictional form of the novel to represent historical events such as extreme violence. How does language in narrative, with its insistence on order and sequence, 'capture' the destructuring nature of violence? Where is the subject or the idea of rational subjectivity in these de-structuring acts of violence? I will attempt to address these issues through a critical 'reading' of Moses Isegawa's novels Abyssinian Chronicles (2000) and Snakepit (2004). In these novels, Isegawa recasts and reenacts a period of recent Ugandan history marked by violence and chaos, emanating from the dictatorship of Idi Amin. However, both novels stretch the limits of 'factual' or historical credulity, reminding the reader that they are in fact works of historical fabrication. I am of the view that the narrative endeavour in these two novels is not only to record the chaotic events experienced during the years before and after the fall of Idi Amin, but to recode, through the tropes of language (symbol, imagery, and metaphor), the devastating effects of those years on the literary landscape of Uganda.
Link: http://dx.doi.org/10.1080/13696810903259335', 'an external site', 'external-fulltext-any
Journal Title: Hispania
Publisher: American Association of Teachers of Spanish and Portuguese
Issue: i40028062
Date: 12 1, 2008
Author(s): Kaneyasu Brenno Kenji
Abstract: Este ensaio explora a alegoria como manifestação da tensão entre elementos opostos no romance de João Guimarães Rosa, Grande Sertão: Veredas. Partindo de urna análise etimológica dos vocábulos diabo e sertão, argumenta-se que o embate entre dispersão e ordern atravessa todo o romance, do plano estrutural ao temático, explicitando-se no confronto entre duas ordens distintas: o mundo dos chefes jagunços, pautado em valores rígidos e estáveis, e o mundo moderno, da cidade e do progresso, em que esses valores, questionadas as premissas que os sustentavam, se rebelam e se dispersam. Busca-se responder a questão de qual seja o lugar de Riobaldo, protagonista e narrador, entre o mundo antigo em que urna ordern fixa e urna hierarquia de valores aínda eram possíveis e o mundo moderno posto em revelia.
Link: http://www.jstor.org/stable/40648199
Journal Title: Historia Social
Publisher: Centro de la UNED Alzira-Valencia, Instituto de Historia Social
Issue: i40028538
Date: 1 1, 2008
Author(s): Casanova Julián
Abstract: "El tiempo presente, la memoria y el mito", p. 25.
Link: http://www.jstor.org/stable/40657994
Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i40030302
Date: 12 1, 2000
Author(s): Gingras Yves
Abstract: Stephen S. Cole, Making Science. Between Nature and
Society, Cambridge, Harvard University Press, 1992.
Link: http://www.jstor.org/stable/40690856
Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i40030303
Date: 6 1, 2001
Author(s): Guienne Véronique
Abstract: Juaitn Schklar, The faces of injustice, Yale University Press, 1988.
Link: http://www.jstor.org/stable/40690880
Journal Title: Cahiers Internationaux de Sociologie
Publisher: Presses Universitaires de France
Issue: i40030307
Date: 12 1, 2003
Author(s): Gaussot Ludovic
Abstract: Löwy (1985)
Link: http://www.jstor.org/stable/40690947
Journal Title: Le Mouvement social
Publisher: Association Le Mouvement Social
Issue: i40033194
Date: 12 1, 2009
Author(s): Galvez-Behar Gabriel
Abstract: P. Vidal-Naquet, Les Assassins de la mémoire^ Paris, La Découverte, 1987.
Link: http://www.jstor.org/stable/40732028
Journal Title: Jewish Studies Quarterly
Publisher: Mohr Siebeck
Issue: i40034225
Date: 1 1, 2002
Author(s): Fagan Dermot
Abstract: Alain Finkielkraut, Une voix vient de l'autre rive, op.cit, p. 100.
Link: http://www.jstor.org/stable/40753306
Journal Title: Jewish Studies Quarterly
Publisher: Mohr Siebeck
Issue: i40034232
Date: 1 1, 2004
Author(s): Subtelny Maria E.
Abstract: Tishby, Wisdom of the Zohar,
3: 1090-91.
Link: http://www.jstor.org/stable/40753349
Journal Title: La Revue administrative
Publisher: Presses Universitaires de France
Issue: i40035025
Date: 12 1, 2000
Author(s): Vlachos Georges
Abstract: Y. Sintomer La démocratie impossible ? politique et modernité
chez Weber et Habermas, La découverte 1999.
Link: http://www.jstor.org/stable/40772985
Journal Title: Dalhousie French Studies
Publisher: Department of French, Dalhousie University
Issue: i40037295
Date: 10 1, 2003
Author(s): Riendeau Pascal
Abstract: (Lapeyre-Desmaison
112).
Link: http://www.jstor.org/stable/40836845
Journal Title: Caravelle (1988-)
Publisher: Presses Universitaires du Mirail
Issue: i40038172
Date: 6 1, 2006
Author(s): LANGUE Frédérique
Abstract: Michelle Ascencio, Mundo, demonio y carne, Caracas, Alfadil, 2005.
Link: http://www.jstor.org/stable/40854240
Journal Title: Soziale Welt
Publisher: Otto Schwartz
Issue: i40039318
Date: 1 1, 1968
Author(s): Lepenies Wolf
Abstract: J.-M. Domenach : „Le système et la personne“,
in: Esprit XXXV (1967), Nr. 360 (Structuralismes. Idéologie et Méthode), S. 771 ff.
Link: http://www.jstor.org/stable/40876918
Journal Title: Soziale Welt
Publisher: Otto Schwartz
Issue: i40039383
Date: 1 1, 1988
Author(s): Bude Heinz
Abstract: Friedrich H. Tenbruck (1984)
Link: http://www.jstor.org/stable/40877530
Journal Title: Soziale Welt
Publisher: Nomos Verlagsgesellschaft
Issue: i40039445
Date: 1 1, 1999
Author(s): Wohlrab-Sahr Monika
Abstract: Verständnis von Biographie Koller (1993)
Link: http://www.jstor.org/stable/40878293
Journal Title: Soziale Welt
Publisher: Nomos Verlagsgesellschaft
Issue: i40039451
Date: 1 1, 2001
Author(s): Olsen Ole Johnny
Abstract: (Edwards 1979).
Link: http://www.jstor.org/stable/40878346
Journal Title: Tijdschrift voor Philosophie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039556
Date: 12 1, 1957
Author(s): VERBEKE G.
Abstract: Chesterton, Heretics (aangehaald door W. James, Pragmatism, a new name for
some old ways of thinking. New York, London, Toronto, 1946, p. 3).
Link: http://www.jstor.org/stable/40880337
Journal Title: Tijdschrift voor Philosophie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039569
Date: 3 1, 1961
Author(s): DE BRIE G. A.
Abstract: Zie
Ueber die Frage einer formalen Existentialethik, in Schriften zur Theologie, II, p. 239.
Link: http://www.jstor.org/stable/40880649
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039582
Date: 3 1, 1963
Author(s): VANSINA Dirk F.
Abstract: HV, 10.
Link: http://www.jstor.org/stable/40880933
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039598
Date: 9 1, 1965
Author(s): IJSSELING Samuel
Abstract: Über den Humanismus, p. 30.
Link: http://www.jstor.org/stable/40881173
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039604
Date: 6 1, 1966
Author(s): GEVAERT F.
Abstract: HR., I, p. 120.
Link: http://www.jstor.org/stable/40881262
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039608
Date: 12 1, 1968
Author(s): IJSSELING Samuel
Abstract: S. Leclaire op het Seminane aan de École Normale Supérieure te Parijs
(20 maart 1968).
Link: http://www.jstor.org/stable/40881347
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039609
Date: 3 1, 1967
Author(s): GEVAERT F.
Abstract: HR., II, p. 130.
Link: http://www.jstor.org/stable/40881378
Journal Title: Tijdschrift voor Filosofie
Publisher: Vereeniging voor Wijsgeerige Uitgaven
Issue: i40039630
Date: 6 1, 1969
Author(s): IJSSELING Samuel
Abstract: Über den Humanismus, Frankfurt a.M., 1947, p. 30
Link: http://www.jstor.org/stable/40882078
Journal Title: Tijdschrift voor Filosofie
Publisher: Filosoficum der Vlaamse Dominikanen en door het Hoger Instituut voor Wijsbegeerte te Leuven
Issue: i40039640
Date: 9 1, 1973
Author(s): HOLENSTEIN Elmar
Abstract: (Husserl, 1966, p. 339).
Link: http://www.jstor.org/stable/40882437
Journal Title: Tijdschrift voor Filosofie
Publisher: Filosoficum der Vlaamse Dominikanen en door het Hoger Instituut voor Wijsbegeerte te Leuven
Issue: i40039649
Date: 3 1, 1976
Author(s): ZWEERMAN Th.
Abstract: Oosterhuis' gedieht „Vier Muren" in: dez., Zien
Soms Even. Bilthoven, 1972, p. 139.
Link: http://www.jstor.org/stable/40882819
Journal Title: Tijdschrift voor Filosofie
Publisher: Filosoficum der Vlaamse Dominikanen en door het Hoger Instituut voor Wijsbegeerte te Leuven
Issue: i40039657
Date: 3 1, 1978
Author(s): VAN DER VEKEN J.
Abstract: RC 155 : „c'est L'Être qui parle en nous plutôt que nous ne parlons
de l'Être".
Link: http://www.jstor.org/stable/40883139
Journal Title: Tijdschrift voor Filosofie
Publisher: Filosoficum der Vlaamse Dominikanen en door het Hoger Instituut voor Wijsbegeerte te Leuven
Issue: i40039658
Date: 6 1, 1978
Author(s): GEERTS Adri
Abstract: PF, p. 333-334.
Link: http://www.jstor.org/stable/40883186
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039691
Date: 3 1, 1985
Author(s): VERBEECK L.
Abstract: J. L. Borges, De cultus van het boek, Amsterdam 1981, p. 14.
Link: http://www.jstor.org/stable/40884657
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039724
Date: 12 1, 1992
Author(s): Kuiper Mark
Abstract: Léon HANSSEN. W.E.
Krul en Anton VAN DER Lem (red.) (Utrecht, 1991), nr. 1378.
Link: http://www.jstor.org/stable/40886742
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039778
Date: 3 1, 2004
Author(s): Verhack Ignace
Abstract: O.e., p. 436.
Link: http://www.jstor.org/stable/40889644
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039792
Date: 9 1, 2007
Author(s): Brabant Christophe
Abstract: Ricœur, Temps et récit I, p. 52.
Link: http://www.jstor.org/stable/40890226
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039796
Date: 12 1, 2008
Author(s): De Visscher Jacques
Abstract: Gentse Cultuurvereniging (1 oktober 2007)
Link: http://www.jstor.org/stable/40890392
Journal Title: Tijdschrift voor Filosofie
Publisher: Hoger Instituut voor Wijsbegeerte (K.U. Leuven)
Issue: i40039798
Date: 9 1, 2008
Author(s): van Tongeren Paul
Abstract: Aurelius Augustinus, Confessionum Libri XIII. Zwolle, Tjeenk Willink, 1960, X.50 (p. 164).
Link: http://www.jstor.org/stable/40890441
Journal Title: Tijdschrift voor Filosofie
Publisher: Peeters
Issue: i40039802
Date: 3 1, 2010
Author(s): Alloa Emmanuel
Abstract: Aristote, Poet. 4, 1448b13 sq.
Link: http://www.jstor.org/stable/40890626
Journal Title: Revue de Métaphysique et de Morale
Publisher: Armand Colin
Issue: i40040258
Date: 6 1, 1978
Author(s): Gabaude Jean-Marc
Abstract: Ibidem, p. 104.
Link: http://www.jstor.org/stable/40901848
Journal Title: Revue de Métaphysique et de Morale
Publisher: Armand Colin
Issue: i40040304
Date: 12 1, 1988
Author(s): Hunyadi Mark
Abstract: HN, p. 562-563.
Link: http://www.jstor.org/stable/40903004
Journal Title: Revue de Métaphysique et de Morale
Publisher: Armand Colin
Issue: i40040318
Date: 6 1, 1992
Author(s): Debru Claude
Abstract: Henri Bergson, Matière et Mémoire, Œuvres, édition du Centenaire, Paris, P.U.F.,
1959, p. 183.
Link: http://www.jstor.org/stable/40903219
Journal Title: Revue de Métaphysique et de Morale
Publisher: Armand Colin
Issue: i40040330
Date: 12 1, 1995
Author(s): Balibar Étienne
Abstract: Cancrini, 1970, p. 20-21,
Link: http://www.jstor.org/stable/40903439
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40040338
Date: 3 1, 1998
Author(s): Ricœur Paul
Abstract: (ibid.).
Link: http://www.jstor.org/stable/40903576
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40040366
Date: 6 1, 2004
Author(s): Abel Olivier
Abstract: R. W. Emerson, La Confiance en soi, Paris, Rivages Poche, 2000, p. 109.
Link: http://www.jstor.org/stable/40903987
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40040368
Date: 12 1, 2004
Author(s): Cohen-Halimi Michèle
Abstract: Dehors, Paris, Gallimard, 1975, p. 86.
Link: http://www.jstor.org/stable/40904025
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40041831
Date: 12 1, 2009
Author(s): Escudier Alexandre
Abstract: R. Koselleck, «Historische Kriterien...», art. cit., p. 67-86, ici p. 86, repris in Le
futur passé..., op. cit., p. 77.
Link: http://www.jstor.org/stable/40929925
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40041832
Date: 4 1, 2010
Author(s): Anheim Étienne
Abstract: J. Gracq, Au Château d'Argol, ibid., t. 1, p. 5.
Link: http://www.jstor.org/stable/40929990
Journal Title: Archives de sciences sociales des religions
Publisher: Editions de l'Ecole des hautes etudes en sciences sociales
Issue: i40041838
Date: 6 1, 2010
Author(s): Truc Gérôme
Abstract: (Halbwachs, 2008 : 149),
Link: http://www.jstor.org/stable/40930307
Journal Title: Contemporary European History
Publisher: Cambridge University Press
Issue: i40041857
Date: 11 1, 2010
Author(s): GORDON DANIEL A.
Abstract: 50 ans plus tard. . . le réalisme c'est toujours l'utopie, 10 April 2010.
Link: http://www.jstor.org/stable/40930576
Journal Title: The Harvard Theological Review
Publisher: Cambridge University Press
Issue: i40041866
Date: 10 1, 2010
Author(s): Bovon François
Abstract: Jean-Daniel Macchi and Christophe Nihan, "Mort, résurrection et au-delà dans la Bible
hébraïque et dans le judaïsme ancien," BCPE 62 (2010) 1-53.
Link: http://www.jstor.org/stable/40930894
Journal Title: Cahiers du Monde russe
Publisher: École des Hautes Études en Sciences Sociales
Issue: i40041890
Date: 3 1, 2009
Author(s): GRIESSE MALTE
Abstract: GARF,f. R-9665,op. 1,d. 205,1. 52-55.
Link: http://www.jstor.org/stable/40931325
Journal Title: Cahiers du Monde russe
Publisher: École des Hautes Études en Sciences Sociales
Issue: i40041890
Date: 3 1, 2009
Author(s): GARROS-CASTAING VÉRONIQUE
Abstract: Forest, La beauté du contresens, p. 310.
Link: http://www.jstor.org/stable/40931326
Journal Title: Revue Historique
Publisher: Presses Universitaires de France
Issue: i40042682
Date: 1 1, 1957
Author(s): Léonard Émile G.
Abstract: K. C. Steek, Der evangelische Christ und die römische
Kirche (Munich, Kaiser, 1952, 48 p.).
Link: http://www.jstor.org/stable/40948827
Journal Title: Revue Historique
Publisher: Presses Universitaires de France
Issue: i40042803
Date: 3 1, 1979
Author(s): Kaplan Steven
Abstract: R. Marquant, Les bureaux de place-
ment en France sous l'Empire et la Restauration, Revue d'histoire économique et sociale,
1962, XL.
Link: http://www.jstor.org/stable/40953225
Journal Title: Revue Historique
Publisher: Presses Universitaires de France
Issue: i40042929
Date: 4 1, 2007
Author(s): Hazareesingh Sudhir
Abstract: Laird Boswell, L'historiographie du communisme français est-elle dans une impasse ?,
Revue française de science politique, 55, n° 5-6, octobre-décembre 2005, p. 919-933.
Link: http://www.jstor.org/stable/40957935
Journal Title: Le Mouvement social
Publisher: Association Le Mouvement Social
Issue: i40042984
Date: 12 1, 2010
Author(s): Mérindol Jean-Yves
Abstract: L. Viry, Le monde vécu des
universitaires ou la République des Egos, Rennes, Presses Universitaires de Rennes, 2006.
Link: http://www.jstor.org/stable/40959665
Journal Title: Social Research
Publisher: Graduate Faculty of Political and Social Science, New School for Social Research
Issue: i40043588
Date: 4 1, 1967
Author(s): LANTéRI-LAURA G.
Abstract: La pensée sauvage, op. cit., p. 328.
Link: http://www.jstor.org/stable/40969867
Journal Title: Rue Descartes
Publisher: Presses Universitaires de France
Issue: i40043901
Date: 2 1, 1998
Author(s): Cohen-Levinas Danielle
Abstract: Emmanuel Levinas, Humanisme de Vautre homme, Montpellier, Fata Morgana,
1972.
Link: http://www.jstor.org/stable/40978485
Journal Title: Rue Descartes
Publisher: Presses Universitaires de France
Issue: i40043913
Date: 3 1, 2001
Author(s): Leclerc-Olive Michèle
Abstract: I. Calvino,
Leçons américaines, Gallimard, 1989, p. 100.
Link: http://www.jstor.org/stable/40978632
Journal Title: Rue Descartes
Publisher: Presses Universitaires de France
Issue: i40043917
Date: 3 1, 2002
Author(s): Garelli Jacques
Abstract: Renaud
Barbaras, in Le tournant de l'expérience, Pans, Vnn, 1998 et Le désir et la distance, Pans,
Vnn, 1999.
Link: http://www.jstor.org/stable/40978678
Journal Title: Ethnologie française
Publisher: Armand Colin
Issue: i40044532
Date: 9 1, 1997
Author(s): Laborde Denis
Abstract: Cet article commente la parution, en 1996, d'un ouvrage édité par la Maison des sciences de l'homme sous la direction de Daniel Fabre : L'Europe entre cultures et nations. Confrontés à une prolifération des études qui se réclament aujourd'hui d'une « ethnologie de l'Europe », les auteurs (qui furent au préalable réunis en colloque à Tours en 1993) s'efforcent d'accomplir une mission limite : consolider les bornes d'un savoir labélisé en exerçant leur puissance de discernement sur les études mises en confrontation. En est-ce ou n'en est-ce pas ? Telle serait, ici, la question. This article comments the publication in 1996 of the book Europe between cultures and nations edited by Daniel Fabre. Confronted today with a proliferation of studies claiming they are concerned with "European ethnology" the authors (who met previously at the Conference in Tours in 1993) try to accomplish a mission : confirm the limits of a labelled knowledge by exerting their capacity of discrimination between the studies confronted. Dieser Artikel kommentiert das Buch Europa zwischen Kulturen und Nationen, das unter der Leitung von Daniel Fabre in 1996 veröffentlicht wurde. Konfrontiert mit der schnellen Zunahme von Studien, die sich heute auf Europäische Ethnologie berufen, versuchen die Autoren (die in 1993 an der Konferenz in Tours zusammentrafen) eine Mission zu erfüllen : die Grenzen eines labellierten Wissens zu sichern, indem sie ihr Unterscheidungsvermögen auf die verschiedenen Studien ausüben.
Link: http://www.jstor.org/stable/40989903
Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40044567
Date: 12 1, 2005
Author(s): Tornatore Jean-Louis
Abstract: Entrepris depuis un quart de siècle, le démantèlement de l'industrie lourde lorraine (mines et sidérurgie) touche à sa fin. À partir de la comparaison entre le dernier événement en date, la fermeture spectaculaire de la dernière mine de charbon, et la mise en scène, une décennie plus tôt, de la dernière coulée d'une usine de la Lorraine sidérurgique, l'auteur s'interroge sur les finalités patrimoniales de telles célébrations. Présentant quelques moments du traitement culturel — patrimonial, mémoriel... — de la crise industrielle lorraine, depuis les symptômes photographiques d'une mémoire empêchée jusqu'au musée très « contrôlé » en passant par la monumentalisation controversée de restes industriels, il met l'accent sur la lutte des représentations qui se noue autour de la construction de la « Lorraine industrielle » en objet-frontière patrimonial. Cet article souhaite ainsi contribuer à une anthropologie politique de l'institution de la mémoire. The dismantling of the heavy industry in Lorraine that is under way since a quarter of century (mines and iron and steel industry) is nearing its end. When comparing the latest event — the spectacular closure of the last coalmine — with the staging of the last casting in an iron and steel factory of Lorraine ten years earlier the author questions about the patrimonial aims of such celebrations. He shows some sequences of the cultural treatment (patrimonial, memorial) of the industrial crisis in Lorraine, from the photographic « symptoms » of a hindered memory to the highly « controlled » museum and to the industrial remains turned into historic buildings, a largely controversial fact. In this context he stresses the conflicting representations of « industrial Lorraine » as a patrimonial Boundary Object (abstract or concrete, that several actors can appropriate as they like). This article is meant to contribute to a political anthropology of memory institution. Die Zerschlagung der lothringischen Schwerindustrie (Bergwerken und Eisen- und Stahlindustrie) geht zu Ende. Der Autor vergleicht das jüngste Ereignis, die spektakuläre Schliessung der letzten Kohlenbergwerks, mit der Inszenierung des letzten Giessens einer lothringischen Eisenhütte zehn Jare früher und fragt sich über die patrimonialen Finalitäten solcher Zelebrationen. Er zeigt einige Zeitpunkte der kulturellen Behandlung der lothringischen industriellen Krise (bezüglich des Erbes und Gedächtnisses), von den photographischen Symptomen eines verhinderten Gedächtnisses über die industriellen Resten, die nun unter dem Denkmalschutz stehen, was sehr umstritten wird, bis hin zu dem höchst « kontrollierten » Museum. In diesem Kontext hebt er die Kämpfe hervor, die um die Repräsentationen der Konstruktion des « industriellen » Lothringens als ein patrimoniales (abstraktes oder konkretes) « Grenzobjekt » entstanden, das sich mehrere Akteure nach Belieben aneignen können. Das Ziel dieser Artikel ist, zu einer politischen Anthropologie der Gedächtnisinstitution einen Beitrag zu leisten.
Link: http://www.jstor.org/stable/40990851
Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40044587
Date: 9 1, 2007
Author(s): Dobrila Constantin
Abstract: Dédié à l'étude du rôle de l'intelligentsia roumaine dans la mise en œuvre des politiques mémorielles, cet article met en évidence trois fonctions de la mémoire : l'accréditation mémorielle de la reproduction démocratique des élites culturelles du communisme, la mise en cause historique de la mémoire d'une résistance intellectuelle anticommuniste et finalement le rôle de la mémoire du communisme dans la rhétorique identitaire de divers groupes de l'intelligentsia. Studying the responsibility of Romanian intelligentsia in the implementation of memorial politics, this article examines three complementary questions : memorial accreditation of democratic conversion of communist intelligentsia, historical contestation of intellectual resistance against communist regime, and eventually, the role of communist memory in the intelligentsia's contemporary rhetoric of identity. Drei Aufgaben der Erinnerung hebt dieser Artikel, der sich der Rolle der rumänischen Intelligenzija bei der Umsetzung einer Erinnerungspolitik widmet, hervor : die dauerhafte Festschreibung der demokratischen Reproduktion der kulturellen Eliten des Kommunismus ; das Infragestellen der Erinnerung der Intellektuellen im antikommunistischen Widerstand und letztlich die kommunistische Erinnerung, in ihrer sich selbst beschreibenden Rhetorik verschiedener Gruppen der rumänischen Intelligenzija.
Link: http://www.jstor.org/stable/40991425
Journal Title: Ethnologie française
Publisher: Presses Universitaires de France
Issue: i40044591
Date: 3 1, 2000
Author(s): Mancuso Alessandro
Abstract: Rappelant la spécificité occidentale des valeurs historiques et commémoratives liées au temps « décimal » tel l'an 2000, l'article s'interroge sur des échéances temporelles dont la portée se trouve massivement amplifiée par le tourisme, les médias, les sites Internet, et une attente millénariste qui les transforme en reflet des fautes de l'Occident et des technologies. Des auteurs tels que Ricœur, De Martino, Marramao mettent en avant le temps vécu et reconnaissent que les cultures interagissent avec le temps pour produire des valeurs symboliques qui reflètent leurs propres choix. Aujourd'hui cependant il semble nécessaire de reconnaître la fracture du temps de l'historicisme et de l'humanisme de De Martino, et d'accepter des modalités plurielles et hétérogènes de la pensée, de l'expérience temporelle. The article recalls the Western specificity of historical and commemorative values related to « decimal » time, such as the year 2000. It questions about deadlines the consequences of which are massively amplified by tourism, medias, Internet sites and millenarist waiting and turned into a reflection of Western faults and technologies. Authors such as Ricœur, De Martino, Marramao are interested in the time lived and admit that cultures use time to produce symbolic values reflecting their own choices. But today it seems necessary to acknowledge time fracture in De Martino's historicism and humanism and to accept plural and heterogenous modalities of thought and temporal experience. Der Artikel erinnert an die mit der Dezimalzeit, wie dem Jahr 2000, verbundene westliche Spezifizität der geschichtlichen und Gedenkwerte, und fragt sich über Terminen deren Tragweite massenweise durch den Tourismus, die Medien, das Internet und das Warten auf das Millenium verstärkt wird, die sie in die Spiegelung der westlichen Fehler und Technologien verwandeln. Autore wie Ricœur, De Martino, Marramao interessieren sich fur die gelebte Zeit und erkennen an, dass die Kulturen die Zeit gebrauchen, um symbolische Werte zu produzieren, die ihre eigene Wahlen widerspiegeln. Doch scheint es heute notwendig, den sozialen Zeitbruch von De Martino's Historizismus und Humanismus anzuerkennen und die pluralen und heterogenen Modalitäten des Denkens und der zeitlichen Erfahrung anzunehmen.
Link: http://www.jstor.org/stable/40991534
Journal Title: Análise Social
Publisher: Instituto de Ciências Sociais da Universidade de Lisboa
Issue: i40045731
Date: 10 1, 1999
Author(s): Bonifácio M. Fátima
Abstract: H. Arendt, «Qu'est-ce que la liberté?», in La crise de la culture, cit., pp. 186-252.
Link: http://www.jstor.org/stable/41011354
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048179
Date: 12 1, 1984
Author(s): Steinmetz Rudy
Abstract: Cl. Lévi-Strauss, a La biologie, science exemplaire », dans Le Nouvel
Observateur, 19 décembre 1981, p. 74.
Link: http://www.jstor.org/stable/41093743
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048262
Date: 3 1, 2002
Author(s): Brès Yvon
Abstract: Revue philosophique, 2001-4, p. 469.
Link: http://www.jstor.org/stable/41098930
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048271
Date: 5 1, 2004
Author(s): Benoist Jocelyn
Abstract: San-
dra Laugier : « Relativité linguistique, relativité anthropologique », in His-
toire, epistemologie, langage, n° 18, novembre 1996.
Link: http://www.jstor.org/stable/41099416
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048276
Date: 9 1, 2005
Author(s): Keck Frédéric
Abstract: C. Gautier dans
L'invention de la société civile, Lectures anglo-écossaises, Mandeville, Smith, Fer-
guson, Paris, PUF, 1993, p. 254
Link: http://www.jstor.org/stable/41099694
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048293
Date: 9 1, 2009
Author(s): Vieillard-Baron Jean-Louis
Abstract: Marc Fumaroli, Paris-New York et retour. Voyage dans les
arts et les images, Paris, Fayard, 2009.
Link: http://dx.doi.org/10.3917/rphi.093.0355', 'an external site', 'external-fulltext-any
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048299
Date: 6 1, 2010
Author(s): Vieillard-Baron Jean-Louis
Abstract: Les vers de Schiller sont : « Aus dem Kelch des ganzen Seelenreiches I
Schäumt ihm-die Unendlichkeit » (en italique les mots changés par Hegel).
Link: http://www.jstor.org/stable/41100713
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048303
Date: 9 1, 2010
Author(s): Aubry Gwenaëlle
Abstract: infra, p. 385.
Link: http://www.jstor.org/stable/41100920
Journal Title: Revue Philosophique de la France et de l'Étranger
Publisher: Presses Universitaires de France
Issue: i40048303
Date: 9 1, 2010
Author(s): De Smet Daniel
Abstract: Brunschvig, « Devoir et pouvoir », p. 183, 214.
Link: http://www.jstor.org/stable/41100921
Journal Title: Sociologický Časopis / Czech Sociological Review
Publisher: Sociologický ústav Akademie Věd České Republiky
Issue: i40049614
Date: 6 1, 2008
Author(s): Jacobs Amy
Abstract: Jan Tomasz Gross, Les Voisins {The
Neighbours) [2001].
Link: http://www.jstor.org/stable/41132596
Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag C. Winter
Issue: i40051457
Date: 1 1, 2006
Author(s): Claviez Thomas
Abstract: Sherman Alexie's Reservation Blues.
Link: http://www.jstor.org/stable/41158261
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053820
Date: 9 1, 1995
Author(s): Leray Christian
Abstract: Que ce soit à l'IUFM ou à l'Université en Sciences de l'Éducation, les enseignants sont de plus en plus confrontés à la diversité des expériences des parcours de formation des étudiants à qui ils s'adressent. Cette pluralité n'impose-t-elle pas un changement des pratiques de formation et notamment le développement, dans les groupes de travail, d'une communication favorisant la symbiose des divers apports culturels de ces étudiants ? L'utilisation des biographies ou des histoires de vie en formation ne peut-elle pas permettre d'instrumenter ce travail et notamment faciliter la prise en compte des itinéraires individuels de formation ? The students are more specifically invited to meditate on the development of their curriculum. The building of their formative biography creates the mental space that is needed to question the ideas and notions which will allow them to use biography as an instrument to identify the mental representations as well as the events and situations of their life from which the individual, collective, social and cultural dimensions of their activities emerged. In this sense, this research and training shows that formative life history can allow us to distance ourselves from a priori assumptions, as well as introduce students to different methods of research.
Link: http://www.jstor.org/stable/41200549
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053825
Date: 12 1, 1996
Author(s): Lorcerie Françoise
Abstract: L'idée de laïcité n'est pas soustraite à l'histoire. C'est pourquoi il est illusoire de postuler son sens dans l'absolu. Aujourd'hui, comme en d'autres époques, sa valeur politique tend à se polariser sur une opposition binaire entre une acception libérale et une acception anti-libérale dite républicaine. Toutefois, trois traits semblent particuliers aux années 1990 : — une disjonction entre l'acception politique dominante de la laïcité et sa force juridique, gagée par la Constitution et cadrée par des instruments juridiques internationaux ; — l'orientation nationalitaire du débat, pointant vers les populations issues de l'immigration musulmane, et questionnant leur appartenance à la nation ; — enfin, l'inscription du débat dans la problématique globale de la modernisation des formes scolaires, laquelle véhicule à la fois une epistemologie constructiviste et interactionniste, et une éthique laïque ef libérale. Les « affaires de foulards » sont un analyseur de cette complexité. Secularity concept must not be taken away from history. So it would be illusory to think about it as an abstract notion. Presently, as in older times, its political value tends to be focusing on a binary opposition between a liberal notion and an anti-liberal, so-called republican one. However three characteristics are specific of the nineties : — the split between main political meaning of secularity and its strength in legal terms, provided by the Constitution and by international legal tools ; — a debate focusing on nationality issues, with questions related to national belonging or muslim immigrants ; — last, the integration of this debate into the global issue of school modernization, which is concerned with a constructivist and interactionist epistemology and a liberal, secular ethic, as well. « Headscarves cases » are an indicator of this complexity.
Link: http://www.jstor.org/stable/41200674
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053874
Date: 9 1, 1999
Author(s): Violet Dominique
Abstract: Les processus complexes et souvent paradoxaux que l'alternance met en jeu chez l'apprenant se révèlent de possibles points d'appui des apprentissages signifiants. Une pédagogie qui ne tente pas de les éliminer amène alors à concevoir le travail de l'enseignant comme un travail de médiation elle aussi paradoxale. Une telle conception de l'alternance, loin d'enfermer celle-ci dans un rapport sclérosant à la tradition et sans pour autant l'en couper, montre en quoi l'articulation d'espaces et de temps contradictoires peut être pédagogiquement dynamique. Ce qui, en retour, ne manque pas d'interroger l'enseignement/apprentissage dans l'école dite traditionnelle. Complex and often paradoxical processes elaborated by the learner in an alternation situation may help realizing relevant learning. When pedagogy doesn't try to eliminate them, teacners'work can be conceived of as a mediation activity equally paradoxical. In such a conception, alternation is not separated from tradition but not blocked by it either. It shows to what extend links between contradictory spaces and periods of time may be educationally dynamic. Which, in return, asks questions concerning teaching/learning in a traditional school.
Link: http://www.jstor.org/stable/41201487
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053878
Date: 9 1, 2000
Author(s): Malet Régis
Abstract: Le discours de la recherche sur les enseignants et leurs savoirs est souvent tenté de détacher la connaissance du sujet connaissant, traduisant des préoccupations de fonctionnalité et de transférabilité des savoirs. À cette perspective rationaliste résiste néanmoins une mouvance de recherche qui défend une approche anthropologique du savoir enseignant, moins soucieuse de légiférer l'acte d'enseignement que de mettre au jour les formes complexes et locales de construction de l'enseignant-sujet et de ses savoirs, que ceux-ci soient inscrits dans une forme de vie, incarnés, ou dessinés réflexivement dans l'espace narratif. Ce courant phénoménologique et herméneutique, pluriel et très vivace dans le monde anglo-saxon, promeut le savoir ordinaire des enseignants, se démarquant ainsi des études attentives aux seuls savoirs ' extraordinaires' de l'expert. Traduisant un retour du sujet qui traverse les sciences sociales depuis la dernière décennie, cette tendance dans la recherche éducative à réhabiliter la subjectivité enseignante, sans pour autant la magnifier, adresse des questions importantes à notre champ de recherche sur les choix épistémologiques qui le guident. Research discourse on teachers and their knowledge has a tendency to separate knowledge from the one who knows as it is focusing on knowledge functionality and transfer. Nevertheless, one research movement is resisting to this rationalist perspective, preferring an anthropological approach of teachers' knowledge focusing on sophisticated and local forms of construction of knowledge and knowing subject rather than on teaching laws (these constructions being embodied or reflexively designed in narrative space). This multifaceted phenomenological and hermeneutic trend, observed in anglosaxon world, is promoting teachers' ordinary knowledge, when the majority of investigations focus only on expert knowledge. As it can be observed in all social sciences in this last decade, the importance of the subject - the teacher in that case - is acknowledged (not overestimated), resulting in major questions aimed at our research field about its epistemologic orientations.
Link: http://www.jstor.org/stable/41201593
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053904
Date: 6 1, 2007
Author(s): Daunay Bertrand
Abstract: Depuis que la didactique du français s'est constituée comme champ de recherche, la question de l'enseignement de la littérature a toujours été centrale, même si l'approche didactique de la littérature apparaît davantage comme un espace de questions que comme un lieu de construction d'une théorie cohérente de la littérature, de son enseignement et de son apprentissage. Concernant l'enseignement de la littérature, la didactique du français est essentiellement un champ de discussions théoriques, qui portent aussi bien sur le statut des objets enseignables et sur les conditions de leur enseignabilité que sur la sélection des outils théoriques permettant l'approche de ces objets. Si, aux fondements de la didactique de la littérature, c'est la contestation de l'enseignement traditionnel qui domine, sur des postulats théoriques à forte teneur idéologique, de nombreuses recherches descriptives ont interrogé aussi bien la notion de littérature que les pratiques de lecture des élèves comme les pratiques effectives d'enseignement de la littérature. Au cœur des recherches didactiques se place la question de la sélection des savoirs et des pratiques (lecture et écriture notamment) susceptibles de devenir objets d'enseignement et d'apprentissage, à tous les niveaux du cursus scolaire. Since the didactics of French formed a research field, the question of teaching literature has constantly been crucial, even if the didactical approach of literature seems more like a forum to ask questions, rather than a place where a coherent theory on literature, its teaching and learning is being developed. As for teaching literature, the didactics of French is mainly an area of theoretical discussion as much about the status of objects to be taught and the conditions on which they can be taught as how to select theoretical tools to approach those objects. If, of all the founding elements of didactics of literature, objecting to traditional teaching is the main element based on theoretical postulates with strong ideological content, numerous descriptive research works have questioned the notion of literature as well as the students' reading practices and the actual literature teaching practices. The question of selecting the knowledge and practices (reading and writing for instance) that could become teaching and learning objects at all schooling levels is central to didactical research. Desde que la didáctica del francés se constituyó como campo de investigación, la cuestión de la enseñanza de la literatura siempre ha sido central, aunque el enfoque didáctico de la literatura se presenta más como un espacio de cuestiones que como un lugar de construcción de una teoría coherente de la literatura, de su enseñanza y de su aprendizaje. En lo que se refiere a la enseñanza de la literatura, la didáctica del francés es esencialmente un campo de discusiones teóricas, que tratan tanto del estatuto de los objetos que se pueden enseñar y las condiciones en que pueden ser enseñados como de la selección de los instrumentos teóricos que permiten el enfoque de esos objetos. Si, en los cimientos de la didáctica de la literatura, es la discusión de la enseñanza tradicional la que domina, sobre los postulados teóricos con fuerte contenido ideológico, numerosas investigaciones descriptivas han interrogado tanto la noción de literatura como las prácticas de lectura de los alumnos como las prácticas efectivas de enseñanza de la literatura. En el medio de las investigaciones didácticas se plantea la cuestión de la selección de los saberes y de las prácticas (lectura y escritura particularmente) susceptibles de ser objetos de enseñanza y aprendizaje, en todos los niveles del recorrido escolar. Seit die Didaktik des Französichen zum Forschungsfeld herangewachsen ist, hat die Frage des Unterrichtens der Literatur immer im Mittelpunkt gestanden, auch wenn die didaktische Vorgenshensweise der Literatur eher als ein Feld der Fragen als ein Feld der Bildung einer zusammenhängenden Literaturtheorie erscheint, die die Art und Weise bestimmt, wie man sie unterrichten und lernen muss. Was das Unterrichten der Literatur angeht, erweist sich die Didaktik des Französichen als ein Feld der theoretischen Diskussionen, die sowohl den Status der zu unterrichtenden Inhalte und die Bedingungen ihres möglichen Unterrichtetwerdens als die Wahl der theoretischen Werkzeuge betreffen, die die Behandlung dieser Inhalte ermöglichen. Wenn in den Ursprüngen der Literaturdidaktik das Bestreiten des traditionnellen Unterrichts im Mittelpunkt steht, so haben auf theoretischen Postulaten mit starkem ideologischen Inhalt viele Forschungsarbeiten sowohl den Begriff der Literatur als auch die Lesepraktiken der Schüler sowie die tatsächlichen Unterrichtspraktiken der Literatur in Frage gestellt. Im Herzen der didaktichen Forschungsarbeiten steht die Frage der Auswahl der Kenntnisse und der Praktiken (insbesondere Lesen und Schreiben), die imstande sind, Lehr- und Lernobjekte in allen Stufen des Schulprogramms zu werden.
Link: http://www.jstor.org/stable/41202262
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053911
Date: 12 1, 2008
Author(s): Tutiaux-Guillon Nicole
Abstract: Le rapport qu'entretiennent histoire et mémoire à l'école est complexe et ambigu. Jusqu'aux années quatrevingt-dix, il a surtout été posé comme la relation, légitimée ou dénoncée, entre savoirs historiques, histoire scolaire et mémoire nationale. Dès les années soixante, le débat prend en compte le rapport entre le récit national et des histoires régionalistes qui revendiquent une place dans la culture scolaire, au nom des identités et du droit au passé. Cette dernière acception prévaut largement à l'heure actuelle mais cette fois au nom des minorités dépossédées de leur histoire, dès lors qu'elle n'a pas d'expression publique. Dans ces débats, la mémoire serait la forme d'une histoire parallèle, occultée et clandestine ; de leur côté les historiens tendent à distinguer histoire et mémoire. L'histoire scolaire, elle, admet l'histoire mais non les mémoires comme savoir de référence légitime ; pourtant les commémorations et le « devoir de mémoire » s'y invitent de plus en plus fréquemment. De telles évolutions interrogent les composantes de la discipline scolaire : au premier chef les finalités et les contenus mais aussi les pratiques, inégalement connues dans ce domaine et, finalement, les apprentissages souvent plus espérés qu'avérés. The connection that exists at school between history and memory is complicated and ambiguous; it is source of debate and demands which recently intensified with public and political uses. School history accepts history but not memories as good legitimate reference. And yet commemoration ceremonies and the "duty to remember" are more and more in the schools. Such changes question the elements of that school subject: its purpose of building identity and citizenship, its contents and their changes, its teaching practices, not really evenly known in this field, and finally the learning that is more often wished for than actually delivered. La relación que mantienen historia y memoria en la Escuela es compleja y ambigua; alimenta debates y reivindicaciones que recientemente han sido avivados por los usos públicos y políticos de la historia y de la memoria. La historia escolar admite la historia pero no las memorias como saber de referencia legítimo; sin embargo las conmemoraciones y el "deber de memoria" se invitan cada vez más frecuentemente. Tales evoluciones interrogan los componentes de la asignatura escolar: las finalidades identitarias y cívicas, los contenidos y sus renovaciones, las prácticas, desigualmente conocidas en este campo, y finalmente los aprendizajes a menudo más esperados que comprobados. Das Verhältnis zwischen Geschichte und Gedächtnis in der Schule ist komplex und mehrdeutig. Es gibt den Anlass zu Debatten und Forderungen, die die öffentlichen und politischen Anwendungen des Gedächtnisses und der Geschichte neulich haben aufleben Tassen. Die Schulgeschichte duldet die Geschichte aber nicht die Erinnerungen als Maßstab gebendes Wissen, während Gedenkfeier und "Erinnerungsgebot'' (Aufarbeitung der Vergangenheit) immer öfter daran teilhaben. Eine solche Entwicklung stellt die Komponenten des Schulfachs Geschichte in Frage: über seine Zwecke, was die Identitätsfrage und den Bürgersinn betrifft, über den Inhalt und seine Veränderungen, über Praktiken, die in diesem Gebiet oft ungenügend bekannt sind, und schließlich über das tatsächliche Erlernen, das oft eher erhofft als erwiesen ist.
Link: http://www.jstor.org/stable/41202424
Journal Title: Revue française de pédagogie
Publisher: Institut National de Recherche Pédagogique
Issue: i40053918
Date: 3 1, 2008
Author(s): Allieu-Mary Nicole
Abstract: Cette note de synthèse souligne la spécificité de la discipline enseignée. L'histoire scolaire occupe une position originale dans le champ des didactiques par la complexité de ses références (production savante, auto-référence scolaire et usages publics de l'histoire). Tendus entre une transmission de connaissances consensuelles et la recherche d'une posture critique, les objets d'histoire enseignés demeurent soumis à des questionnements renouvelés au gré de la demande sociale comme le montrent les récents débats autour des questions mémorielles vives et concurrentes. L'histoire enseignée apparaît ainsi comme un mixte articulant représentations sociales, savoirs privés et connaissances validées. Depuis une quinzaine d'années, des travaux ont permis de mieux cerner le « penser en histoire » et les processus cognitifs spécifiques en jeu dans la classe (temps historique, conceptualisation, problématisation, construction de schemes explicatifs). Des recherches contextualisées ont permis d'explorer les pratiques professionnelles effectives et d'en modéliser le fonctionnement « normal » : une discipline qui privilégie la transmission de savoirs disant la réalité du passé et attachée à la neutralité du texte enseigné ; une discipline qui peine à mettre en cohérence des finalités intellectuelles ambitieuses (outiller le citoyen actif dans la cité de demain) et des activités dans la classe souvent cantonnées à la mémorisation, au repérage et à la catégorisation. Aussi voit-on se dessiner dans les travaux actuels, une problématique centrée sur les écarts entre les intentions et les pratiques. En articulant la notion de soumission aux règles du « contrat didactique » avec les autres modèles théoriques des sciences humaines et sociales mobilisés au sein des équipes de recherche, les travaux menés de manière encore trop dispersée, laissent apparaître des acquis importants qui pourraient être pris en compte dans la formation des enseignants This paper underlines the specificity of the subject taught. School history holds a special position in didactics due to the complexity of its references (scholarly production, self referencing and public use of history). Set in between passing consensual knowledge on and seeking a critical position, school history objects are still under new questioning that changes with social demands as recent debates on actual competing questions related to memory show it. Therefore school history seems to be a blend of social representations, private knowledge and proven knowledge. For fifteen years, works have enabled us to better define "historical thinking" and the specific cognitive processes that are involved in class (historical time, conceptualization, problematization, construction of explanatory schemes). Conceptualized research have allowed to explore real professional practices and model their "normal" functioning: a subject that favours passing on knowledge telling the truth about the past and being attached to using neutral documents; a subject that has difficulty to coherently link ambitious intellectual purposes (preparing active citizens for tomorrow's world) to class activities often limited to memorizing, recognizing and sorting. That is why we can see a problematic develop which is centered on the difference between intentions and practices. Connecting the notion of adherence to the rules of the "didactical contract" to the other theoretical models of human sciences developed within the research team., the work -done in a still too unfocused way -reveals some important acquired knowledge which could be taken into account in teacher training programmes. Esta nota subraya la especificidad de la disciplina enseñada. La historia escolar ocupa una posición original en el campo de las didácticas por la complejidad de sus referencias (producción sabia, autorreferencia escolar y usos públicos de la historia). Divididos entre una transmisión de conocimientos consensúales y la búsqueda de una postura crítica, los objetos de historia enseñados permanecen sometidos a interrogaciones repetidas a merced de la petición social como lo muestran los debates recientes en torno a las cuestiones relativas a las memorias vivas y competidoras. La historia enseñada aparece así como una mezcla que articula representaciones sociales, saberes privados y conocimientos validados. Desde hace unos quince años, ciertos trabajos permitieron delimitar mejor el "pensar en historia" y los procesos cognoscitivos específicos en juego en la clase (tiempo histórico, conceptualización, problematización, construcción de esquemas explicativos). Investigaciones contextualizadas han permitido explorar las prácticas profesionales efectivas y modelizar su funcionamiento "normal": una disciplina que privilegia la transmisión de saberes que dicen la realidad del pasado y apegada a la neutralidad del texto enseñado; una disciplina a la que le cuesta poner en coherencia finalidades intelectuales ambiciosas (preparar al ciudadano activo en la ciudad de mañana) y actividades en la clase a menudo limitadas a la memorización, la localización y la categorización. Por eso se ve dibujarse en los trabajos actuales, una problemática centrada en las diferencias entre las intenciones y las prácticas. Articulando la noción de sumisión a las reglas del "contrato didáctico" con los otros modelos teóricos de las SHS movilizadas en el seno de los equipos de investigación, los trabajos llevados de manera todavía demasiado dispersada dejan aparecer experiencias ¡mportantes que podrían tomarse en consideración en la formación de los docentes. Dieser Bericht unterstreicht die Besonderheit des Schulfachs Geschichte. Geschichte in der Schule hat eine originale Stellung im Feld der Didaktik wegen der Komplexität ihrer Referenzen (wissenschaftliche Schriften, Referenz für sich selbst in der Schule und öffentliche Benutzung der Geschichte). Zwischen der Verbreitung konsesueller Kenntnisse und der Suche nach einer kritischen Haltung hin-und hergerissen, sind die Lehrinhalte in Geschichte nach wie vor je nach sozialer Anfrage einer ständigen Fragestellung ausgesetzt, wie neulich die Debatten um lebhafte und entgegengesetzte Gedächtnisfragen. Die Geschichte als Schulfach erscheint also als eine Mischung zwischen sozialen Vorstellungen, privatem Wissen und bewährten Kenntnissen. Seit etwa 15 Jahren haben einige Arbeiten es ermöglicht, das „Denken in Geschichte” und die kognitiven Prozesse besser einzuschätzen, die in der Schule auf dem Spiel stehen (historische Zeit, Konzeptualisierung, Problematisierung, Bildung erklärender Schemata). Kontextualisierte Forschungsarbeiten haben es erlaubt, die tatsächlichen Berufspraktiken zu erforschen und „normalen” Betrieb zu modellieren: ein Schulfach, das die Übertragung von Kenntnissen, die die Realität der Vergangenheit beschreibt und großen Wert auf die Neutralität des unterrichteten Textes legt; ein Fach, das sich Mühe gibt, ehrgeizige intellektuelle Zwecke (den aktiven Bürger in der Stadt von morgen mit Werkzeugen bewaffnen) mit Aktivitäten in der Klasse in Kohärenz zu bringen, die sich oft auf Memorisierung, Markierung und Kategorisierung begrenzen. Auf diese Weise kann man in den heutigen Arbeiten beobachten, wie eine Problematik auftaucht, im Mittelpunkt derer die Diskrepanz zwischen Absichten und Praktiken steht. In dem man den Begriff der Unterwerfung zu den Regeln des „didaktischen Vertrags” mit den anderen theoretischen Modellen (in den Sozial-und Geschichtswissenschaften) kombiniert, die in den Forschungsteams benutzt werden, lassen die bisher auf noch zu verstreute Weise geführten Arbeiten wichtige Erwerbungen erkennen, die in der Lehrerausbildung berücksichtigt werden könnten.
Link: http://www.jstor.org/stable/41202586
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40054974
Date: 12 1, 2009
Author(s): Swaton Sophie
Abstract: Livet, P. -[Compte-rendu de] Leroux, Alain -Eliminer la pauvreté en France avec l'allo-
cation personnelle. Paris : Economica, 2004. In : Revue de Philosophie Economique. (2005), n. 10.
Link: http://www.jstor.org/stable/41220797
Journal Title: Civilisations
Publisher: Institute de Sociologie
Issue: i40055419
Date: 1 1, 2007
Author(s): PIRLOT Barbara
Abstract: STAVIS (Balthasar 2001),
Link: http://www.jstor.org/stable/41229762
Journal Title: Hungarian Journal of English and American Studies (HJEAS)
Publisher: Institute of English and American Studies, University of Debrecen
Issue: i40057449
Date: 4 1, 2009
Author(s): Gross Robert F.
Abstract: The Play About the Baby remains neglected by interpreters of Albee's work because its austerely schematic mode of presentation seems to keeps everything on the surface, making acts of interpretation seem superfluous. Therefore, rather than trying to interpret the play, it is more useful to ask, following the suggestion of Gilles Deleuze, what it does. The play is a dramamachine that produces loss and asserts the centrality of loss to the constitution of selfhood. This loss is achieved by the deployment of perversion, both sexual and linguistic, against Boy and Girl's innocence. The use of perversion ultimately even questions whether there was ever any state of presence that preceded loss. These tactics seem to suggest a wider set of sexual possibilities, but the tactics are ultimately subordinated to the production of melancholia though loss, a subordination that traps the work in a world of severely limited possibilities and encounters.
Link: http://www.jstor.org/stable/41274460
Journal Title: Polish Sociological Review
Publisher: The Polish Sociological Association
Issue: i40057457
Date: 1 1, 1995
Author(s): HAŁAS ELŻBIETA
Abstract: (Strauss 1991 p. 19)
Link: http://www.jstor.org/stable/41274562
Journal Title: Guerres mondiales et conflits contemporains
Publisher: Presses Universitaires de France
Issue: i40058713
Date: 4 1, 2011
Author(s): Barasz Johanna
Abstract: Claire Andrieu, « La Résistance dans le siècle », in François Marcot (dir.), Dictionnaire
Historique de la Résistance, op. cit., p. 46-54.
Link: http://dx.doi.org/10.3917/gmcc.242.0027', 'an external site', 'external-fulltext-any
Journal Title: History and Theory
Publisher: Wiley Subscription Services
Issue: i40058715
Date: 12 1, 2010
Author(s): BONNEUIL NOËL
Abstract: Noel Bonneuil, "Morphological Transition of Schooling in Nineteenth Century France,"
(submitted).
Link: http://www.jstor.org/stable/41300048
Journal Title: Le Mouvement social
Publisher: Association Le Mouvement Social
Issue: i40058804
Date: 9 1, 2011
Author(s): Fabbiano Giulia
Abstract: G. Fabbiano, « Les harkis du Bachaga Boualam. Des Béni-Boudouanes à Mas Thibert »,
in F. Besnaci-Lancou et G. Manceron (dir.), Les Harkis dans la colonisation et ses suites , op. cit.,
p. 113-124.
Link: http://www.jstor.org/stable/41301841
Journal Title: College Literature
Publisher: West Chester University
Issue: i40058855
Date: 10 1, 2011
Author(s): Donovan Josephine
Abstract: Animal-standpoint criticism is a new vein in literary criticism that questions ideologically-driven representations of animals, their aesthetic exploitation, their absence or silence in literary texts, and the obliviousness of earlier critics to these issues. This article briefly summarizes the main tenets of animal-standpoint criticism to date. Its main focus is then on the question of aesthetic exploitation of animal cruelty, in particular on the pervasive use in contemporary American fiction of the animal proxy, an animal figure whose suffering is largely for aesthetic effect.
Link: http://www.jstor.org/stable/41302895
Journal Title: AJS Review
Publisher: Association for Jewish Studies
Issue: i387649
Date: 4 1, 2000
Author(s): Cixous Sidra DeKoven
Abstract: "The Bible and You, the Bible and You, and Other Midrashim," #17, in Open Closed Open,
trans. Chana Bloch and Chana Kronfeld (NewYork: Harcourt, Inc., 2000) [from Patuah sagur patuah]
pp. 26-27.
The Bible and You, the Bible and You, and Other Midrashim,"
26
Open Closed Open
2000
Link: http://www.jstor.org/stable/4131512
Journal Title: Ayer
Publisher: Asociación de Historia Contemporánea
Issue: i40060550
Date: 1 1, 2004
Author(s): Guilhaumou Jacques
Abstract: El autor reflexiona sobre la evolución de la historia del discurso en Francia y su aproximación a la historia semántica, inspirada en la obra de Koselleck, y a la historia del discurso de tradición anglosajona. Tras repasar los antecedentes de la actual historia del discurso francesa desde los años setenta y evaluar la influencia de la obra de Foucault en esta disciplina, el autor aborda, a la luz de los últimos trabajos de Quentin Skinner, la cuestión de la intencionalidad individual y colectiva de los textos históricos, es decir, los mecanismos que constituyen y explican, en palabras de Koselleck, «la conexión empírica entre la realidad y el discurso». The author thinks about the evolution of the history of discourse in France and its approach to semantic history as inspired by the work of Koselleck, and also to the history of discourse in the Anglo-Saxon tradition. After revising the precedents of the current French history of speech from the 70s and evaluating the influence of the work of Foucault in this discipline, the author approaches, in the light of Quentin Skinner's last works, the question of the individual and collective premeditation of historical texts, that is to say, the mechanisms that constitute and explain, in words of Koselleck, «the empirical connection between reality and discourse».
Link: http://www.jstor.org/stable/41325250
Journal Title: Ayer
Publisher: Asociación de Historia Contemporánea
Issue: i40060550
Date: 1 1, 2004
Author(s): Martín Ignacio Peiró
Abstract: Moses, S.: op. cit., p. 147.
Link: http://www.jstor.org/stable/41325257
Journal Title: Hypatia
Publisher: Wiley Subscription Services
Issue: i40061363
Date: 1 1, 2012
Author(s): HALL KIM Q.
Abstract: This paper critiques the rise of scientific approaches to central questions in the humanities, specifically questions about human nature, ethics, identity, and experience. In particular, I look at how an increasing number of philosophers are turning to evolutionary psychology and neuroscience as sources of answers to philosophical problems. This approach constitutes what I term a biological turn in the humanities. I argue that the biological turn, especially its reliance on evolutionary psychology, is best understood as an epistemology of ignorance that contributes to a climate of hostility and intolerance regarding feminist insights about gender, identity, and the body.
Link: http://dx.doi.org/10.1111/j.1527-2001.2011.01229.x', 'an external site', 'external-fulltext-any
Journal Title: Reis
Publisher: Centro de Investigaciones Sociologicas
Issue: i40063192
Date: 3 1, 2012
Author(s): Lizcano Emmánuel
Abstract: (Fishier, 1992)
Link: http://www.jstor.org/stable/41336851
Journal Title: Tulsa Studies in Women's Literature
Publisher: University of Tulsa
Issue: i40063225
Date: 10 1, 2010
Author(s): Bostic Heidi
Abstract: Françoise de Graffigny's mid-eighteenth-century play Phaza features a main character who is unknowingly crossed dressed as male. The text provides a rich starting point for exploring questions of gender identity and performance. This article situates Phaza within the fairy-tale tradition in which women authors played a major role. Its analysis draws upon philosophies of narrative identity and theories of gender to show that identity comprises both permanence and performance. Reading Graffigny can make an important difference in our understanding of gender, authorship, and relations between the sexes in Enlightenment France. Phaza's masquerade sheds light on the ways in which women authors of the era approached and assumed various gender identities. Eighteenth-century texts like Phaza reveal a lineage of ideas that continue to influence feminist thought today and will do so in the future.
Link: http://www.jstor.org/stable/41337280
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40063738
Date: 9 1, 2011
Author(s): Lallier Christian
Abstract: Gérard Althabe au séminaire
de Nicolas Flamant, « Anthropologie et entreprise », à l'École des hautes études en sciences sociales,
en 2001.
Link: http://www.jstor.org/stable/41342881
Journal Title: L'Homme
Publisher: École des hautes études en sciences sociales (EHESS)
Issue: i40063745
Date: 3 1, 2011
Author(s): Barbe Noël
Abstract: Gérard Noiriel, Les Fils maudits de la République..., op. cit. : 257.
Link: http://www.jstor.org/stable/41343076
Journal Title: Journal of the American Academy of Religion
Publisher: American Academy of Religion, Oxford University Press
Issue: i40064262
Date: 3 1, 2012
Author(s): Furey Constance M.
Abstract: Genealogies
of Religion in 1993.
Link: http://dx.doi.org/10.1093/jaarel/lfr088', 'an external site', 'external-fulltext-any
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40064476
Date: 1 1, 2010
Author(s): Kühn Rolf
Abstract: chez Bruaire, С .-La dialectique. Paris : PUF, 1985, l'annexe sur les exercices ignatiens
en lien avec cette citation.
Link: http://www.jstor.org/stable/41354816
Journal Title: Annales. Histoire, Sciences Sociales
Publisher: Éditions de l'École des Hautes Études en Sciences Sociales
Issue: i40068374
Date: 6 1, 2011
Author(s): Muchnik Natalia
Abstract: Eckart Blrnstlel, Estelle
Aebersold et Patrick G ab anel dans Diasporas. Histoire et sociétés, 8, 2006, p. 22-77.
Link: http://www.jstor.org/stable/41405858
Journal Title: Les Études philosophiques
Publisher: Presses Universitaires de France
Issue: i40069058
Date: 1 1, 2012
Author(s): Serban Claudia
Abstract: rd, p. 10 et 247, acr, p. 948).
Link: http://dx.doi.org/10.3917/leph.121.0081', 'an external site', 'external-fulltext-any
Journal Title: The Oral History Review
Publisher: Oxford University Press
Issue: i40070293
Date: 10 1, 2010
Author(s): Zembrzycki Stacey
Abstract: As oral historians, we devote a great deal of time to painstakingly designing our projects, cognizant of the fact that our research requires us to interact with human beings in often intimate ways. For this same reason, though, our careful methodology and meticulously designed projects are constantly being tested. This article is a reflection on some of the ethical and methodological challenges that the authors faced during their life story interviews with Holocaust survivors in Montreal, Canada. In particular, it explores three major themes: the elaborate process of learning to "share authority" and build trust with interviewees; the limitations of "deep listening" and their implications; and the struggle to deal with contentious politics, such as perceived racism, that emerged out of some interviews. Reflection on these methodological and ethical challenges not only opens up a wider and important discussion among researchers about how practice relates to theory but also teaches us about our interviewees. For example, what does an interviewee's refusal to engage deeply about his or her past tell us about how they formed their identity in the aftermath of mass violence? Challenges, such as this one, are part of the story. They shed light on questions of narrative formation, the identity politics that result from survival, and how individual memory interacts with dominant narratives about atrocity. They force us to recognize that both our interviewees—and ourselves—are human beings, and not just collections of stories.
Link: http://www.jstor.org/stable/41440802
Journal Title: Nouvelles Études Francophones
Publisher: Conseil International d'Études Francophones
Issue: i40070485
Date: 4 1, 2011
Author(s): Deblaine Dominique
Abstract: "Une Communication inépuisable" (Todorov 79-85).
Link: http://www.jstor.org/stable/41445087
Journal Title: Human Studies
Publisher: Springer
Issue: i40072033
Date: 4 1, 2011
Author(s): Keller Reiner
Abstract: Wetherell
and Potter (1988).
Link: http://www.jstor.org/stable/41478455
Journal Title: International Review of Education / Internationale Zeitschrift für Erziehungswissenschaft / Revue Internationale de l'Education
Publisher: Springer
Issue: i40072112
Date: 1 1, 2011
Author(s): Malet Régis
Abstract: (Ricoeur 1990, p. 211).
Link: http://www.jstor.org/stable/41480119
Journal Title: Sociological Theory
Publisher: Blackwell Publishers
Issue: i388289
Date: 9 1, 1999
Author(s): Wilson Neil
Abstract: Notter (2002)
Link: http://www.jstor.org/stable/4148875
Journal Title: Dispositio
Publisher: Department of Romance Languages (University of Michigan)
Issue: i40072842
Date: 1 1, 1984
Author(s): Valdés Mario J.
Abstract: R.G. Collingwood, The Idea of History, pp. 282-3.
Link: http://www.jstor.org/stable/41491652
Journal Title: Studi di Sociologia
Publisher: Università Cattolica del Sacro Cuore
Issue: i40075933
Date: 9 1, 2011
Author(s): GASPARINI GIOVANNI
Abstract: Tempi e ritmi nella società del Duemila (Gasparini 2009),
Link: http://www.jstor.org/stable/41582781
Journal Title: Bulletin d'études orientales
Publisher: Institut Français du Proche-Orient
Issue: i40076696
Date: 1 1, 2009
Author(s): ZINE Mohammed Chaouki
Abstract: Fut., I, p. 360 (chap. 68).
Link: http://www.jstor.org/stable/41608624
Journal Title: Revista de Antropologia
Publisher: Departamento de Antropologia da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo
Issue: i40077028
Date: 1 1, 1994
Author(s): Lagrou Elsje Maria
Abstract: O artigo é uma leitura do debate epistemológico sobre as condições de conhecimento na antropologia. Partindo das críticas que o próprío C. Geertz faz a seus seguidores, a autora se propõe a avaliar o potencial crítico da hermenêutica. Recupera seu questionamento acerca da oposiçâo sujeito/objeto e propõe a busca de uma objetividade negociada interpares e situada historicamente. A partir desse debate questiona-se uma ciência pura e sem implicações práticas e morais. O percurso que faz avaliando vários autores lhe permite concluir que o excesso de relativismo ou de subjetivismo transforma toda possibilidade de ciência em ficção. Para dar conta em sua etnografia dos sistemas simbólicos não lingüísticos, a autora busca um diálogo entre a teoría antropológica e as teorias nativas e afirma que é na experiência vivida em campo que está a fertilidade das perguntas e reformulações de conceitos da antropologia. This article is an attempt to interpret the epistemological debate concerning conditions of knoledge in antropology. Discussing the criticism which C. Geertz has made in regard to the work of his followers, the autor proposes to evaluate the critical potential of hermeneutics. A critique of the subject-object split opens the way for proposing a form of objectivity wich is historically located and negotiated among equals. This debate constitutes a point os departure for questioning the notion of a pure science devoid of moral and practical implications. In the course of discussing a number of authors, the conclusion may well be that excessive relativism and subjectivism transform all possibilities of science into fiction. In order to deal with nonlinguistic symbolic systems in etnography, the author sees the importance of dialogue between anthropological theory and native theory. Fertile grounds for raising questions and reformulating anthropological concepts are found in fieldword experience.
Link: http://www.jstor.org/stable/41616139
Journal Title: La Rassegna Mensile di Israel
Publisher: Unione delle Comunità ebraiche italiane
Issue: i40077132
Date: 12 1, 2006
Author(s): Di Nola Annalisa
Abstract: Originario della Polo-
nia, Liebmann Hersch (1882-1955),
Link: http://www.jstor.org/stable/41618976
Journal Title: Language in Society
Publisher: Cambridge University Press
Issue: i393665
Date: 8 1, 1973
Author(s): Voloshinov Michelle Z.
Abstract: I begin by introducing the Ilongots and some of their attitudes toward speech. Whereas most modern theorists think of language as a tool designed primarily to "express" or to "refer," Ilongots think of language first in terms of action. They see commands as the exemplary act of speech, displaying less concern for the subjective meanings that an utterance conveys than for the social contexts in which utterances are heard. An ethnographic sketch thus outlines how Ilongots think of words and how their thought relates to aspects of their practice -- providing an external foil for theorists found closer to home. Speech Act Theory is discussed and questioned first on internal grounds, as an approach that recognizes but slights important situational and cultural constraints on forms of language use. A consideration of the application of Searle's taxonomy of acts of speech to Ilongot categories of language use then leads to a clarification of the individualistic and relatively asocial biases of his essentially intra-cultural account. Last, I return to Ilongot directives. A partial analysis of Ilongot acts of speech provides the basis for a statement of the ways in which indigenous categories are related to the forms that actions take, as both of these, in turn, reflect the sociocultural ordering of local worlds.
Link: http://www.jstor.org/stable/4167311
Journal Title: Journal of Social History
Publisher: Oxford University Press
Issue: i40078835
Date: 4 1, 2012
Author(s): Rubin Avi
Abstract: In 1884 an Ottoman public prosecutor and fellow officials stood trial for abusing their official authorities when attending to an incident in one of Istanbul's neighborhoods. A published verbatim report of the proceedings is used in this article for discussing Ottoman socio-legal change in the late nineteenth century, employing a microhistorical perspective. Following a major reform in the new court system, which was established in the 1860s (the Nizamiye courts), the judicial authorities used the trial in question for transmitting the commitment of the modernizing state to the rule of law, exhibited by the principle of officials' accountability. Features of the reformed judicial system and its distinctive legal culture are demonstrated in this article by unfolding the judicial aspects of this episode and by discussing connections between them and the immediate socio-political and socio-legal contexts of the trial.
Link: http://dx.doi.org/10.1093/jsh/shr118', 'an external site', 'external-fulltext-any
Journal Title: Oxford Journal of Legal Studies
Publisher: Oxford University Press
Issue: i40079076
Date: 7 1, 2012
Author(s): Heller Kevin Jon
Abstract: This review article discusses the emergence of the subsequent proceedings before the US Military Tribunals from the shadows of the trial of 'Major War Criminals' at the International Military Tribunal as explored in Kevin Jon Heller's The Nuremberg Military Tribunals and the Origins of International Criminal Law. The article applauds Heller's efforts in producing a detailed examination of an understudied aspect of the origins of international criminal law. The essay suggests that given the specific focus of the author on the genealogy of international criminal law, important legal historical questions are left unexamined. It suggests a research agenda that would focus more specifically on the centrality of the Shoah to National Socialism and argues that the current trend in historical scholarship focusing on war crimes trials as a distinct subject of inquiry could provide a fruitful basis for future socio-legal research into the Nazi state and its legal apparatus.
Link: http://dx.doi.org/10.1093/ojls/gqr029', 'an external site', 'external-fulltext-any
Journal Title: Langages
Publisher: Didier / Larousse
Issue: i40079109
Date: 9 1, 1997
Author(s): Bres Jacques
Abstract: A. Joly (1996, « Les variations d'un
invariant : approche morphogénétique de l'imparfait français », Modèles linguistiques XVII, 1, 187-202)
Link: http://www.jstor.org/stable/41683229
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080073
Date: 6 1, 1999
Author(s): CLÉMENT BRUNO
Abstract: Donnant Donnant, in Poèmes II, p. 171.
Link: http://www.jstor.org/stable/41704723
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080073
Date: 6 1, 1999
Author(s): ELSON CHRISTOPHER
Abstract: Deguy, « L'écrivain et l'intellectuel », in Cahiers de l'Est, POL, 1997, p. 34-35.
Link: http://www.jstor.org/stable/41704724
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080080
Date: 6 1, 2001
Author(s): COSTANTINI MICHEL
Abstract: Emilio Greco (in La corda pazza, Milano, Einaudi, «Gli struzzi 265», 1982, p. 219-230),
Link: http://www.jstor.org/stable/41704809
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080080
Date: 6 1, 2001
Author(s): GRAZIANI FRANÇOISE
Abstract: La métaphore vive, Paris, 1975
Link: http://www.jstor.org/stable/41704810
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080090
Date: 12 1, 2003
Author(s): SIMON ANNE
Abstract: RTP, I, p. 156.
Link: http://www.jstor.org/stable/41704938
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080090
Date: 12 1, 2003
Author(s): BAUDELLE YVES
Abstract: Célis (p. 186-187).
Link: http://www.jstor.org/stable/41704940
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080097
Date: 9 1, 2004
Author(s): MONTIER JEAN-PIERRE
Abstract: Guy Larroux, «La solidarité du dénouement avec un épisode initial se
trouve illustrée par maints récits», op. cit., p. 60.
Link: http://www.jstor.org/stable/41705031
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080097
Date: 9 1, 2004
Author(s): CAMPAIGNOLLE-CATEL HÉLÈNE
Abstract: M. Calle-Gruber, Librairie A.-G. Nizet, 1991, (Dis-
cussion I: texte, intertexte, création dialogique), p. 313-314.
Link: http://www.jstor.org/stable/41705032
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080100
Date: 6 1, 2005
Author(s): THOMASSEAU JEAN-MARIE
Abstract: «De l'écriture du texte de théâtre à la mise en
scène», Cahiers de praxématique, n° 26, «Les mots de la scène», 1996, p. 71-93.
Link: http://www.jstor.org/stable/41705073
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080116
Date: 9 1, 2009
Author(s): MACÉ MARIELLE
Abstract: Michel de Certeau, op. cit., p. 254.
Link: http://www.jstor.org/stable/41705261
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080120
Date: 9 1, 2010
Author(s): Costantini Michel
Abstract: Costantini (1990).
Link: http://www.jstor.org/stable/41705318
Journal Title: Littérature
Publisher: Armand Colin et le Département de littérature française de l'université Paris-8
Issue: i40080124
Date: 9 1, 2011
Author(s): Costantini Michel
Abstract: Michel Costantini, « Le jeu d'instance et d'instant. Dix-
sept minutes encore, Monsieur le bourreau », in Juan Alonso, Denis Bertrand, Michel
Costantini, Sylvain Dambrine (éds), La Transversalité du sens. Parcours sémiotiques,
« Essais et savoirs », Paris, PUV, 2006, p. 139-149.
Link: http://www.jstor.org/stable/41705364
Journal Title: Business & Professional Ethics Journal
Publisher: Philosophy Documentation Center
Issue: i40080131
Date: 1 1, 2012
Author(s): Deslandes Ghislain
Abstract: "Each answer gives more than ordinary prudence requires. The right cheek?
Turn the other cheek! The coat? Take the tunic as well! A thousand? One more!"
(2006b, 171).
Link: http://dx.doi.org/10.5840/bpej20123111', 'an external site', 'external-fulltext-any
Journal Title: Littérature
Publisher: Larousse et le Département de littérature française de l'université Paris-8
Issue: i40080464
Date: 12 1, 1992
Author(s): Wimmers Inge
Abstract: Volker Roloff, Werk und Lektüre : Zur L,iterarästhetik von Marcel Proust (Insel Verlag :
1984), p. 168.
Link: http://www.jstor.org/stable/41713209
Journal Title: Group
Publisher: Brunner/Mazel Publishers
Issue: i40080788
Date: 12 1, 1989
Author(s): de Mare Patrick
Abstract: This paper presents a history of the large group approach in relation to Foulkesian group analytic psychotherapy, including the nature of this approach in relation to Foulkesian principles. Much of the theory reflects Foulkes's attitude, but there are also clear distinctions made, notably a new stance in our thinking about groups as a result of the increase in size (i.e., a membership of about 20), the introduction of the cultural dimension which this increase entails, and the question of what happens after the resolution of Kleinian, oedipal and familial conflicts has been achieved in psychoanalysis and small groups, notably what happens once "exile" has been achieved. The approach presented proposes to handle the frustration and hate that these conflicts engender in the form of negative or antilibidinal energies, and their transformation into psychic energy, through dialogue leading from hate to the establishment of koinonia, or impersonal fellowship, and of microcultural influences which promote rather than inhibit communication. Being neither small nor large, a group of about 20 members has become known as a "median" group.
Link: http://www.jstor.org/stable/41718525
Journal Title: International Journal of Ethiopian Studies
Publisher: Tsehai Publishers
Issue: i40081947
Date: 7 1, 2010
Author(s): Mennasemay Maimire
Abstract: The paper proposes a symptomatic reading of the writings of a fifteenth century heretical movement—the Dekike Estifanos—to throw light on the modernization predicament of twenty–first century Ethiopia. Based on the assumption that all serious thinking about a society needs to be mediated by its intellectual tradition, the paper enucleates critiques of power, institutions and knowledge that are immanent in the teachings of the Dekike Estifanos and that throw a new light on how Ethiopians could approach the tasks they face in the twenty-first century. It shows that such a critical dialogue with Ethiopia's intellectual traditions discloses questions, ideas and ideals that could provide historically-rooted intellectual resources for developing an Ethiopian critical theory capable of illuminating the possible routes to a modernization productive of freedom, equality, justice, and prosperity.
Link: http://www.jstor.org/stable/41757572
Journal Title: Log
Publisher: Anyone Corporation
Issue: i40082915
Date: 1 1, 2008
Author(s): Teyssot Georges
Abstract: Gilles Deleuze and Felix Guattari,
Anti-Oedipus: Capitalism and
Schizophrenia, trans. Robert Hurley,
Mark Seem, and Helen R. Lane
(Minneapolis: University of Minnesota
Press, 1985, 1989), 143-44, 160-61.
Link: http://www.jstor.org/stable/41765182
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40084990
Date: 1 1, 2011
Author(s): SANTOS LAURA
Abstract: Justice Brennan,, ct., p. 9.
Link: http://www.jstor.org/stable/41803947
Journal Title: Human Studies
Publisher: Springer
Issue: i40085678
Date: 4 1, 2013
Author(s): Liebsch Burkhard
Abstract: Deutsche Zeitschrift für Philosophie titled Bezeugte Vergang-
enheit oder Versöhnendes Vergessen. Geschichtstheorie nach Paul Ricœur, Berlin 2010.
Link: http://dx.doi.org/10.1007/s10746-013-9260-6', 'an external site', 'external-fulltext-any
Journal Title: Journal of African American Men
Publisher: Transaction Periodicals Consortium
Issue: i40085727
Date: 10 1, 1997
Author(s): Jones Ricky L.
Abstract: As violence escalates among black males in many sectors of American life, thinkers are forced to seek solutions to this problem from a variety of perspectives. Inspired largely by a 1994 black fraternity hazing death, this article examines violence as a societal construct, not one intrinsic to individuals. The paradigmatic possibilities this approach brings to bear include: (1) the establishment of an unseverable link between race and class when studying marginalization, (2) the societal politicalization of black males in their struggle for identity, and (3) a societal approach to questions of freedom, identity, and violence where the black male is concerned.
Link: http://www.jstor.org/stable/41819333
Journal Title: Minerva
Publisher: Springer
Issue: i40085908
Date: 9 1, 2009
Author(s): Pestre Dominique
Abstract: Fressoz (2009)
Link: http://www.jstor.org/stable/41821497
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40086215
Date: 6 1, 2006
Author(s): Greisch Jean
Abstract: « Tolérance, intolérance, intolérable »,
in Lectures 1, Paris, Éd. du Seuil, 1991, p. 294-311.
Link: http://dx.doi.org/10.3917/rmm.062.0149', 'an external site', 'external-fulltext-any
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40086215
Date: 6 1, 2006
Author(s): Kearney Richard
Abstract: Paul Ricœur, La mémoire, l'histoire, l'oubli, especially the epilogue entitled "Le pardon
difficile", p. 593-658.
Link: http://dx.doi.org/10.3917/rmm.062.0197', 'an external site', 'external-fulltext-any
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40086215
Date: 6 1, 2006
Author(s): Jervolino Domenico
Abstract: Ibid., p. 72.
Link: http://dx.doi.org/10.3917/rmm.062.0229', 'an external site', 'external-fulltext-any
Journal Title: International Journal of Peace Studies
Publisher: International Peace Research Association
Issue: i40087528
Date: 7 1, 2006
Author(s): Blatz Charles V.
Abstract: Moving from repression or tyranny toward the rule of law and reason is fraught with difficulties. One question of transitional justice is whether those responsible for the horrors of the previous régime should be punished or whether those involved in the transition should travel a path toward forgiveness and unity. Within this article, it is urged that in the (re-)establishment of the rule of reason among all involved there is a commitment to peace as opposed to force. This commitment marks retribution and utilitarian punishment as incoherent and normatively indefensible. Resorting to punishment is the abandonment of reason, not its reinstatement. Indeed, the point can be generalized. Punishment, as resorting to force, is a move away from establishing or sustaining a framework of justification and its commitment to peace.
Link: http://www.jstor.org/stable/41852938
Journal Title: Indian Anthropologist
Publisher: Indian Anthropological Association
Issue: i40089162
Date: 6 1, 2008
Author(s): Visvanathan Susan
Abstract: This paper attempts to compare two lives, that of Ramana Maharshi, the beloved cereberal sage of South India, and Sigmund Freud, the founding father of psychoanalysis. Much has been written on both these individuals, so what this paper does is to focus on affliction as a source of insight about life, detachment, pain, existentialism and coping. By taking narratives which delineate a historical plane on which illness can be coded, I try to understand the anthromorphic nature of suffering and its consequences in these two great lives. Individuals reflect the culture of which they are a part, so what we receive through the narratives which tell us about them is significant in terms of their similarities and their differences. Who authors narratives which we analyse is of utmost significance, and both feminism and narrative analyses looks at social anthropology as benefiting from the question of the writing subject. The Nirvana principle works in Ramana Maharshi's case to create a comfort zone for helping us to think of death as dream, in Freud it works as a comfort zone to cope with existence. Human beings work with ideas in order to evaluate the nature of life and survival, or with death as an attribute which too is natural and part of the order of reality. Paul Ricoeur's work helps me to build a bridge between the two thinkers, Ramana Maharshi and Freud, in terms of the application of the concepts of Eros, Thanatos and Ananke.
Link: http://www.jstor.org/stable/41920053
Journal Title: Northeast African Studies
Publisher: Michigan State University Press
Issue: i40089818
Date: 1 1, 2012
Author(s): Mennasemay Maimire
Abstract: The article discusses the presence of emancipatory Utopian ideas in Ethiopian history through a critical hermeneutical interpretation of Lalibela. Drawing on the concept of concrete utopia, the paper argues that the works and Chronicles of Lalibela secrete a concrete Utopian surplus that points to the conceptualization of knowledge as critique and as die mastery of nature, of labor as a transformative and emancipatory acüvity, and of power relations as expressions of equality between subjects and ruler. The article contends that Lalibelas Utopian surplus implies questions and reflections about social transformation, which, being rooted in Ethiopian history, provide possibilities for developing emancipatory ideas and practices that respond to the modern needs and aspirations of Ethiopians. It argues that, if Ethiopia u to extricate herself from the poverty and tyranny traps of passive modernization and successfully meet the challenges of modernity, reflection on and the quest for democracy and prosperity need to link up with the concrete Utopian surpluses that inform Ethiopian history.
Link: http://www.jstor.org/stable/41931315
Journal Title: Sociologie du Travail
Publisher: Assocaition pour le développement de la sociologie du travail; Elsevier
Issue: i40089829
Date: 3 1, 2010
Author(s): Tuchszirer Carole
Abstract: Pette et Devin, 2005
Link: http://dx.doi.org/10.1016/j.soctra.2009.12.012', 'an external site', 'external-fulltext-any
Journal Title: Group
Publisher: Brunner/Mazel Publishers
Issue: i40090285
Date: 7 1, 2012
Author(s): Malcus Lawrence
Abstract: Freud (1914)
Link: http://www.jstor.org/stable/41939404
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40091456
Date: 1 1, 2012
Author(s): BARROSO PAULO
Abstract: Goethe, Johann Wolfgang — Máximas e Reflexões. Lisboa: Guimarães Editores, 2001,
p. 119.
Link: http://www.jstor.org/stable/41955712
Journal Title: Revista Portuguesa de Filosofia
Publisher: Revista Portuguesa de Filosofia
Issue: i40091456
Date: 1 1, 2012
Author(s): SERRÃO DANIEL
Abstract: Meneses, Ramiro Dèlio Borges de — O Desvalido no Caminho. Santa Maria da Feira:
Edições Passionistas, 2008.
Link: http://www.jstor.org/stable/41955714
Journal Title: Polish Sociological Review
Publisher: The Polish Sociological Association
Issue: i40092224
Date: 1 1, 2013
Author(s): KAJFOSZ JAN
Abstract: Grażyna Kubica (2011).
Link: http://www.jstor.org/stable/41969500
Journal Title: Polish Sociological Review
Publisher: The Polish Sociological Association
Issue: i40092224
Date: 1 1, 2013
Author(s): KARKOWSKA MARTA
Abstract: Kula 2002
Link: http://www.jstor.org/stable/41969501
Journal Title: Cahiers Vilfredo Pareto
Publisher: Librairie Droz
Issue: i40092290
Date: 1 1, 1970
Author(s): RIVIER ANDRÉ
Abstract: Paul Ricoeur, interview recueillie par M. Chapsal et M. Manceaux, Les pro-
fesseurs, pourquoi faire ?, Paris, 1970, p. 142.
Link: http://www.jstor.org/stable/41970628
Journal Title: Journal of Business Ethics
Publisher: Springer
Issue: i40094286
Date: 6 1, 2013
Author(s): Brewster Chris
Abstract: United Nations 1948
Link: http://dx.doi.org/10.1007/s10551-012-1397-0', 'an external site', 'external-fulltext-any
Journal Title: Science Fiction Studies
Publisher: SF-TH Inc.
Issue: i394183
Date: 7 1, 1987
Author(s): Theweleit Manfred
Abstract: Stanislaw Lem's "Solaris" vividly embodies the problems surrounding the semantic status of fantastic utterances. It poses the problems as two related questions: what is the "objective" meaning of the notion of the Solarian ocean for the Solarist researchers in the novel, and what is the "symbolic" meaning of the novel's fantastic ocean for its readers. Since the diegetic planet Solaris has no objective relation to the meaning-producing dynamics of human work, the Solarian ocean is a projection of familiar human meanings. As for the fantastic ocean represented for the reader, it can be approached via several semantic interpretations, none of which are fully adequate. Three such approaches are the plasmatic, i.e., the different descriptions of the ocean are instances of the dominant metasemic lexeme "plasma"; the vaginal, i.e., the ocean is a displaced image of female sexuality; and the schizophrenic, i.e., the ocean is an instance of a schizophrenic "miraculation-machine" (derived from Deleuze-Guattari's Anti-Oedipus).
Link: http://www.jstor.org/stable/4240151
Journal Title: Journal of Peace Research
Publisher: Sage Publications
Issue: i217691
Date: 7 1, 1998
Author(s): Vedlesen Arne Johan
Abstract: In this article, the case of Bosnia is used to raise important theoretical and practical questions concerning the role of third parties in preventing and punishing genocide. After the massacre at Srebrenica, a UN-declared 'safe area', the debate over complicity in genocide on the part of UN personnel has gained particular urgency, and much of the discussion here is related to that debate. The article also draws attention to the role of intellectuals in preparing for genocide by way of ideological hate speech, a role of crucial importance in top-down orchestrated genocidal campaigns such as those seen in Rwanda and Bosnia. On the basis of the empirical material presented, it is argued that considerable responsibility resides with knowledgeable third-party bystanders to unfolding acts of genocide. The article also tries to distinguish between different kinds of bystanders, and it attempts to define and discuss what it means - and what it should imply - to be a contemporary bystander to genocidal warfare.
Link: http://www.jstor.org/stable/424645
Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100593
Date: 1 1, 1996
Author(s): Zajac Peter
Abstract: The study ’The meaning of action, the action of meaning’ raises the theoretical question of the relationship between the intent and meaning, the self-referentiality and referentiality of the literary text. It sets out from the hypothesis that a literary text has not only a self-referential, but also a referential character. Unlike non-literary texts whose function is their intent, the referentiality of a literary text is open. The ambiguity and polysemy of the text then results from the non-obviousness of reality itself. The concept that captures this difference between literary texts and texts with other functions is that of meaning. The study uses the concrete example of the thematicisation of the metamorphosis of a puppet, a monster or an animal into a man in Kleist, Collodi and Grass to illustrate the difference between mechanical intent founded upon efficiency and living meaning, founded on ambiguity and non-functional complexity. An analysis of Pavel Vilikovský’s novel Kôn na poschodí, slepec vo Vrábroch (’Horse Upstairs, Blind Man in Vráble’) shows how, in its thematic, ostentatiously self-referential action, meaning is born as an expression of the polysemic re fe re n tia lity of the text. The analy sis shows that behind this self-referentiality the text is also created in the referential action of meaning to such an extent that it is precisely the open action of meaning which becomes the r » on-obvious sense of the action of the text.
Link: http://www.jstor.org/stable/42686311
Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100618
Date: 1 1, 2001
Author(s): Špirit Michael
Abstract: Boje a směry socialistické kultury (1946a)
Link: http://www.jstor.org/stable/42686700
Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100625
Date: 1 1, 2002
Author(s): Jankovič Milan
Abstract: In the late twentieth century two conceptions of text in a literary work followed from the original distinction between Sinn (smysl, sense) and Bedeutung (význam, reference), which was made by Gottlob Frege in 1892 - namely, those of Wolfgang Iser and Paul Ricoeur. For us, they are interesting for their direct or indirect affinity to Czech Structuralism. The article presents a detailed comparison of the two conceptions: Iser's 'act of reading', culminating in the 'play of the text', and Ricoeur's proposal of 'productive reference', which heads towards the references (Bedeutungen) of a world that is irmagined, without actually being, and announces itself through the creative power of language. The article concludes by returning to the question of the game and reference in the work of Iser and Eugene Fink. Play and art guard the vitality of sense.
Link: http://www.jstor.org/stable/42686799
Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40100687
Date: 7 1, 2013
Author(s): Kotásek Miroslav
Abstract: This article discusses the options that narrative and language have in their attempts to capture or describe traumatic experience and death. It concentrates on two prose texts by Karel Čapek, Obyčejný život and Povětroň, and the first phase of Freudian psychoanalysis, pointing at generally distinguishable limits and distortions that arise when narrative and language come in contact with trauma and death. Contrary to the current trend within „trauma studies“ , the article does not deal with autobiographical records of traumatic experience. It rather tries to point out that thinking consistently about the connection between memory, language and trauma tends to blur and question the traditional distinction between fiction (understood as a work of imagination) and autobiography (taken as a description of real events). It also tries to show that psychoanalysis arrives, explicitly and implicitly, at a similar conclusion. The last part of the article poses the question what the resulting relationship between the outside (narrated, written Story) and the „inner“ experience is like, and to what extent the structure of this dyad can also be questioned.
Link: http://www.jstor.org/stable/42687982
Journal Title: Biblica
Publisher: Pontificio Instituto Biblico
Issue: i40101598
Date: 1 1, 1983
Author(s): Scott Bernard Brandon
Abstract: R. Funk, Jesus
as Precursor, Semeia Supplements 2 (1975) 62-63.
Link: http://www.jstor.org/stable/42707054
Journal Title: Česká literatura
Publisher: Ústav pro ceskou literaturu AV CR
Issue: i40101660
Date: 1 1, 1999
Author(s): Urbanová Svatava
Abstract: This study is concerned with the method and results of an empirical research project called’ Regional Topics and the Understanding of Region: Research into Reception of Literature in Silesia and North Moravia’, which took place in May 1998. The starting point was an attempt to summarize the predominant approaches to regionalism, the particular nature of a region, and the predominant forms of Communication in regional Communication in the arts and in society in general. The chosen method of asking the questions and the results of the quantitative analysis have been received with a certain degree of scepticism, though a comparison with some of the signs and features discovered in similar research in 1982-4 is not without interest. The entire matter, however, has taken on a new form and cannot be looked at in isolation.
Link: http://www.jstor.org/stable/42708285
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de Sciences Po
Issue: i40104981
Date: 3 1, 2013
Author(s): Dosse François
Abstract: Paul Ricoeur, « Propos d'un philosophe », dans Ecrire
l'histoire du temps présent : études en hommage à François Bédarida,
Paris, CNRS éditions, 1993, p. 35-41, p. 39 (actes de la jour-
née d'étude de l'Institut d'histoire du temps présent, 14 mai
1992).
Link: http://dx.doi.org/10.3917/vin.117.0133', 'an external site', 'external-fulltext-any
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de Sciences Po
Issue: i40104982
Date: 6 1, 2014
Author(s): Bohnekamp Dorothea
Abstract: Congrès juif mondial entre 2005 et 2013.
Link: http://www.jstor.org/stable/42773508
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de Sciences Po
Issue: i40105000
Date: 6 1, 2013
Author(s): Fouéré Marie-Aude
Abstract: Jean Copans, « Intellectuels visibles, intellectuels invisi-
bles », Politique africaine, 51, 1993, p. 7-25.
Link: http://dx.doi.org/10.3917/ving.118.0061', 'an external site', 'external-fulltext-any
Journal Title: Sociology
Publisher: British Sociological Association Publications Limited
Issue: i40108628
Date: 8 1, 1988
Author(s): Thompson John B.
Abstract: This paper argues that the analysis of culture and mass communication should be regarded as central concerns of sociology and social theory. It develops a framework for the analysis of culture and shows how this framework can be applied to the study of mass communication. Focusing on the medium of television, the paper highlights some of the distinctive characteristics of mass communication and examines some of the factors involved in the production, construction and reception of media messages. It is argued that this approach enables the analyst to pose questions concerning the ideological character of mass communication in a new and more fruitful way.
Link: http://www.jstor.org/stable/42854459
Journal Title: Sociology
Publisher: SAGE Publications
Issue: i40108726
Date: 10 1, 2011
Author(s): Watt Paul
Abstract: This article is based on a cross-national qualitative study of homeless and street-involved youth living within Olympic host cities. Synthesizing a Lefebvrian spatial analysis with Debord's concept of 'the spectacle', the article analyses the spatial experiences of homeless young people in Vancouver (host to the 2010 Winter Olympics) and draws some comparisons to London (host to the 2012 Summer Olympics). Tracing encounters with police, gentrification and Olympic infrastructure, the article assesses the experiences of homeless youth in light of claims made by Olympic proponents that the Games will 'benefit the young'. By contrast, the authors argue that positive Olympic legacies for homeless and street-involved young people living within host cities are questionable.
Link: http://www.jstor.org/stable/42857456
Journal Title: Social History
Publisher: Routledge
Issue: i394451
Date: 1 1, 1990
Author(s): Rigney James
Abstract: Anne
Rigney, The Rhetoric of Historical Represen-
tation: Three Narrative Histories of the French
Revolution (Cambridge, 1990)
Rigney
The Rhetoric of Historical Representation: Three Narrative Histories of the French Revolution
1990
Link: http://www.jstor.org/stable/4286169
Journal Title: Social History
Publisher: Routledge
Issue: i394465
Date: 10 1, 1973
Author(s): White James
Abstract: L. S.
Kramer, 'Literature, criticism, and historical imagi-
nation: the literary challenge of Hayden White and
Dominick LaCapra', in Hunt (ed.), New Cultural
History, op. cit., 97-128
Link: http://www.jstor.org/stable/4286515
Journal Title: Discourse & Society
Publisher: SAGE Publications
Issue: i40109964
Date: 1 1, 1991
Author(s): Corradi Consuelo
Abstract: A lively concern for new instruments of knowledge has led sociology, among other disciplines, to collect life stories in order to explore social phenomena. Dialogue and interpersonal communication thus become crucial tools, as well as loci of knowledge. This paper investigates the epistemological suppositions of 'the biographical approach': the quest for identity in the narrative, the dialogical relationship between the narrating self and the researcher, the fixation of speech into text and more. The overall effort of the investigation is to reach criteria of analysis which are not simply borrowed from other areas, but are the outcome of reflection upon the constituent features of life stories. This investigation, however, does not widen the gap between 'qualitative' and 'quantitative' sociology, but rather it contributes to put this division into question.
Link: http://www.jstor.org/stable/42884259
Journal Title: Discourse & Society
Publisher: SAGE Publications
Issue: i40110317
Date: 1 1, 1993
Author(s): Drury John
Abstract: This paper examines reasoning and rhetoric about economic recession in selected newspapers. This is an interesting topic for discourse analysis because it is a site of argumentation. We begin by asking: (1) epistemological questions (e.g. What evidential basis is drawn on in rhetoric about recession?) and then (2) ontological questions (e.g. How is recession pictured? and How is recession coordinated with the social world?). We examine the management of evidence and definitions concerning whether or not there is a recession. We then examine the entities invoked, showing how (a) a range of metaphors depict the recession as either an uncontrollable agent or as a controllable thing; and (b) rhetorical strategies used by both critics and supporters of the government collude in picturing the economy as a realm abstracted from social life.
Link: http://www.jstor.org/stable/42887856
Journal Title: Discourse & Society
Publisher: SAGE Publications
Issue: i40110340
Date: 1 1, 1999
Author(s): WODAK RUTH
Abstract: The concept of the nation as an imagined community has gained importance in the relevant literature during the last decade. How do we construct national identities in discourse? Which topics, which discursive strategies and which linguistic devices are employed to construct national sameness and uniqueness on the one hand, and differences to other national collectives on the other hand? These questions were investigated in our study on the Austrian nation and identity. Taking several current social scientific approaches as our point of departure, we have developed a method of description and analysis of these phenomena which has applications beyond the discursive production of national identity in the specific Austrian example studied. By focusing particularly on the discursive construction of (national) sameness, this study has broken new ground in discourse-historical analysis, which until now has mainly been concerned with the analysis of the discursive construction of difference.
Link: http://www.jstor.org/stable/42888247
Journal Title: Shofar
Publisher: Purdue University Press
Issue: i40113344
Date: 7 1, 2008
Author(s): Katz Claire
Abstract: S. Heschel, ed., Moral Grandeur, p. viii.
Link: http://www.jstor.org/stable/42944908
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113396
Date: 7 1, 1988
Author(s): Raney Roslyn
Abstract: Can fixed images tell a story; do autonomous visual stories exist? In order to answer this question, two categories of narrative images are considered: series like tapestries, which constitute together one narration, and on the other hand single paintings. Historical paintings representing a collectivity can suggest temporal evolution (like Poussin's Manna in the Desert) while those which represent one central hero must choose the "pregnant moment" of peripeteia (like Rembrandt's The Feast of Balthazar). The conclusion is that autonomous visual stories cannot be developed alongside existing verbal (literary) stories.
Link: http://www.jstor.org/stable/42945705
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113399
Date: 4 1, 1989
Author(s): Haney David P.
Abstract: In the apostrophe to "Imagination" in The Prelude, Book 6, a multileveled usurpation occurs which challenges the rhetorical foundation of Wordsworth's poem. The force of will exhibited in this passage is a paradoxical combination of actively exerted power and effortlessness, forced interruption and passively suffered usurpation, in which both the agent and the object of usurpation are put into question. The essential trope in this gesture is the anomalous figure of catachresis, whose uneasy place in eighteenth-century rhetorical classifications resulted from its combination of absolute propriety and absolute impropriety. For Wordsworth, this trope reveals the paradoxical connection between the powerful ground of the imagination's proper being and the abyss of loss and impropriety which threatens the imaginative will.
Link: http://www.jstor.org/stable/42945760
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113403
Date: 4 1, 1990
Author(s): Ronen Ruth
Abstract: Temporal concepts such as "order," "chronology," "narrative present," and "exposition" are extensively used in narrative theory. Accepted notions of time can contribute to our understanding of these concepts and can allow us to question their "temporal" meaning in the context of fictional narrative. Fictional time may be thought of as a system of relations unique to the fictional world after real time. Theories of narrative tend to adopt an essentialist interpretation of temporal concepts and to ignore the ontological divergence between time in fiction and time in reality. As a result, concepts such as "exposition" or "present" appear which appear to carry a direct "temporal" meaning, actually function in a way that indicates the nature of time in fiction. In fiction, temporal divisions and time segmentations do not just construct a temporal structure; they also mark degrees of factuality in the fictional world.
Link: http://www.jstor.org/stable/42945827
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113412
Date: 10 1, 1992
Author(s): Hamon Philippe
Abstract: Where we were, where we are, where we seem to be heading is a question for narratology in its third decade. The key word for the future seems to be evolution: the discipline is undergoing mutations to adapt to a scholarly environment that reflects, on the one hand, the progress of ideas that have cast the spotlight on literary genetics, cognitive theories, feminist approaches, or social semiotics and, on the other, galloping dissemination and unsettling ambivalence about an unprecedented popularity that is transforming the very definition of narrative itself.
Link: http://www.jstor.org/stable/42945986
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113412
Date: 10 1, 1992
Author(s): Ryan Marie-Laure
Abstract: Narratology has explored in depth the modes of narration, but it has left largely untouched the question of the modes of narrativity. This term designates the various ways in which narrative structures are realized in texts. To call a novel or short story narrative is an entirely different matter from that of applying the same term to a lyric poem or a drama. The study of the modes of narrativity attempts to answer the question: what does it mean to say "this text is narrative"? As a cognitive category necessary to the proper understanding of a work, the narrative structure of a text may be compared to the identifiable shape of an object in a visual artwork. Thus, various modes of narrative may be compared to a type of picture or visual phenomenon.
Link: http://www.jstor.org/stable/42945987
Journal Title: Style
Publisher: Northern Illinois University
Issue: i40113430
Date: 10 1, 1994
Author(s): Fludernik Monika
Abstract: The narratological category "person" needs to be replaced by a different conceptual framework. The traditional distinctions between narrative levels and between story and discourse are inadequate to an explanation of much postmodernist writing. Classic narratological categories correlate with a realist understanding of story and with a realist conceptualization of story telling with some postmodernist techniques of writing, such as second-person fiction, refusing to play by such conceptualizations. Gabriel Josipovici's Contre-jour is an instance of a radical deconstruction of realist parameters. Realist recuperations or naturalizations of intractable writing have to be evaluated as readings against the anti-mimetic grain of such texts, and the possibility of such narrative recuperation does not provide evidence for the reinstatement of traditional narratological distinctions. The failing of current narratology to account for second-person narrative is due to the inapplicability of traditional narratological categories, a break-down that is motivated by the ideological commitments of much postmodernist, and especially second-person, fiction since these deliberately question realistic frames of cognition and story understanding.
Link: http://www.jstor.org/stable/42946261
Journal Title: Dialectica
Publisher: Blackwell-Wiley Publishing
Issue: i40115211
Date: 1 1, 1985
Author(s): Marcus Ruth Barcan
Abstract: Philosophy and the Mirror of Nature, Princeton, 1981 p. 168.
Link: http://www.jstor.org/stable/42969056
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116676
Date: 10 1, 1995
Author(s): Siganos André
Abstract: P. Quignard, Le Nom sur le bout de la langue, Paris, P.O.L., 1993, rééd.
Gallimard («Folio»), 1995, pp. 67-68.
Link: http://www.jstor.org/stable/43015948
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116683
Date: 4 1, 1999
Author(s): Rueff Martin
Abstract: M. Baxandall, "Painting and Experience in Fifteenth Century
Italy. A primer in the social History of Pictorial style, Oxford, Oxford University
Press, 1972, trad, française, Y. Delsault, L'œil du Quattrocento. L'usage de la peinture
dans l'Italie de la Renaissance, Paris, Gallimard, 1985 («Bibliothèque Illustrée des
Histoires»).
Link: http://www.jstor.org/stable/43016070
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116694
Date: 10 1, 2004
Author(s): Chiapparo Maria Rosa
Abstract: P. Ricœur, op. cit., p. 142
Link: http://www.jstor.org/stable/43016294
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116700
Date: 10 1, 2007
Author(s): Gangama Teddy
Abstract: M.-P. Huglo, É. Méchoulan, W. Moser, Passions du passé, recyclage de la
mémoire et usages de l'oubli, Paris, L'Harmattan («Ouverture philosophique»),
2000, p. 18.
Link: http://www.jstor.org/stable/43016438
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116704
Date: 10 1, 2009
Author(s): Sadkowski Piotr
Abstract: D. Garand, L'aller-retour du foyer, in F. Marcato-Falzoni (sous la direc-
tion de), Mythes et mythologies des origines dans la littérature québécoise, Bologna,
Clueb, 1994, pp. 33-72.
Link: http://www.jstor.org/stable/43016516
Journal Title: Francofonia
Publisher: Università di Bologna
Issue: i40116705
Date: 4 1, 2010
Author(s): Lalagianni Vasiliki
Abstract: E. Awumey, Le Périple du moi: mouvements et situations d'exil , «Palabres»,
dossier «L'immigration et ses avatars», vol. VII, n. 1-2, 2007, pp. 223-242.
Link: http://www.jstor.org/stable/43016532
Journal Title: Médiévales
Publisher: Presses Universitaires de Vincennes-Paris VIII avec le concours du Centre National du Livre et du Centre de la Recherche Scientifique
Issue: i40117109
Date: 4 1, 1998
Author(s): BOUCHERON Patrick
Abstract: Ibid., p. 645.
Link: http://www.jstor.org/stable/43027001
Journal Title: Archives de Philosophie
Publisher: Beauchesne et Ses Fils
Issue: i40117427
Date: 3 1, 1962
Author(s): ROBERT Jean-Dominique
Abstract: Journées de rencontres de la
Sarte-Huy, en 1960, (Publié chez Casterman, 1961.)
Link: http://www.jstor.org/stable/43032039
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117496
Date: 9 1, 1971
Author(s): AUBENQUE Pierre
Abstract: Vorträge und Aufsätze, p. 43 et passim ; et p. 126 (tr. fr., Essais et confé-
rences, pp. 47 et 147).
Link: http://www.jstor.org/stable/43033352
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117499
Date: 6 1, 1972
Author(s): VIDAL Jacques
Abstract: Ainsi parlait Zarathoustra, éd. bilingue, Paris, 1969, I, p. 179.
Link: http://www.jstor.org/stable/43033428
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117508
Date: 6 1, 1975
Author(s): MALHERBE Jean-François
Abstract: Kuhn, 1962,
Link: http://www.jstor.org/stable/43033684
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117522
Date: 6 1, 1979
Author(s): VILLEY Michel
Abstract: La seconda
scolastica nella formazione dél diritto privato moderno p. 65.
Link: http://www.jstor.org/stable/43034155
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117536
Date: 9 1, 1982
Author(s): VUILLEMIN Jules
Abstract: Stoicorum
veterum fragmenta, I, n°497, p. 111.
Link: http://www.jstor.org/stable/43034567
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117556
Date: 9 1, 1987
Author(s): SEBESTIK Jan
Abstract: Gesam-
tausgabe 2 B 2/1, 2 B 2/2 et 2 B 3/1, Stuttgart-Bad Cannstatt, Frommann-Holzboog,
1977 sq
Link: http://www.jstor.org/stable/43035223
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117557
Date: 12 1, 1987
Author(s): PORÉE Jérôme
Abstract: Ibid., p. 30-31 / EPh, p. 23.
Link: http://www.jstor.org/stable/43035275
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117623
Date: 3 1, 1993
Author(s): KIRSCHER Gilbert
Abstract: idem, X,
p. 246
Link: http://www.jstor.org/stable/43037028
Journal Title: Archives de Philosophie
Publisher: Beauchesne
Issue: i40117627
Date: 9 1, 1993
Author(s): PORÉE Jérôme
Abstract: Scheler, Le formalisme en éthique, op. cit., p. 49.
Link: http://www.jstor.org/stable/43037104
Journal Title: Archives de Philosophie
Publisher: Beauchesne Éditeur
Issue: i40117658
Date: 6 1, 2000
Author(s): GREISCH JEAN
Abstract: F. Schleiermacher, « Sendschreiben an Lücke », in: Heinz Bolli (éd.), Schleiermacher-
Auswahl, op. cit., p. 146.
Link: http://www.jstor.org/stable/43037816
Journal Title: Archives de Philosophie
Publisher: Beauchesne Éditeur
Issue: i40117659
Date: 9 1, 2000
Author(s): MICHAUD YVES
Abstract: L'article qui suit envisage quelques unes des questions que soulève aujourd'hui la notion d'identité aussi bien individuelle que collective dans le politique. En prenant appui notamment sur les réflexions d'Ernst Tugendhat dans Conscience de soi et autodétermination, je suggère que les préoccupations identitaires et les interrogations autour d'une crise de l'identité gagnent à être abordées à partir de la notion de projection et de détermination de la volonté et des actions plutôt qu'en termes de traits définitionnels statiques. Je suggère aussi que l'étude doit prendre en compte non seulement la situation dans ses dimensions individuelles et collectives mais aussi les conditions de désorientation que produit désormais l'incertitude concernant l'idée de l'humain elle-même. In this paper I consider some of the issues raised by the notion of identity in the political area to-day. Drawing upon the reflections of Ernst Tugendhat in his book Selbstbewusstsein und Selbstbestimmung, I suggest that contemporary problems of identity, individual and collective as well, and namely the idea of a postmodern crisis of political identities, are better understood when we view them in terms of projects and determination of actions. I also suggest we have to take into account not only individual and collective aspects of identity but also our inability to define our idea of what it is to be human.
Link: http://www.jstor.org/stable/43037831
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117674
Date: 7 1, 2004
Author(s): GREISCH JEAN
Abstract: Jean-Claude Monod, La querelle de la sécularisation de Hegel à Blumenberg, op. cit.,
p. 290.
Link: http://www.jstor.org/stable/43038102
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117686
Date: 4 1, 2006
Author(s): MANIGLIER PATRICE
Abstract: L.S., 1971 : 619
Link: http://www.jstor.org/stable/43038371
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117692
Date: 10 1, 2007
Author(s): DE LACLOS FRÉDÉRIC FRUTEAU
Abstract: Paris, PUF, 1968, p. 138-139, 162-163.
Link: http://www.jstor.org/stable/43038472
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117693
Date: 12 1, 2007
Author(s): MONOD JEAN-CLAUDE
Abstract: La métaphore vive, p. 252.
Link: http://www.jstor.org/stable/43038482
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117697
Date: 12 1, 2008
Author(s): DALISSIER MICHEL
Abstract: Motoori Norinaga (本居宣長 1730-
1801) dans s「主体の鏡と物神としてのことば」 shutai no kagami to busshin toshite no
kotoba, Les mots comme miroirs du sujet et idoles,『坂部恵集』 Oeuvres choisies de Sakabe
Megumi, Iwanami, Tokyo, 2007, t. V., p. 23-47.
Link: http://www.jstor.org/stable/43038554
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117718
Date: 12 1, 2011
Author(s): DASTUR FRANÇOISE
Abstract: Ibid., p. 138.
Link: http://www.jstor.org/stable/43038896
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117718
Date: 12 1, 2011
Author(s): ESCUDIER ALEXANDRE
Abstract: Ricoeur est explicite sur ce point en SMC A 31 ainsi que dans le texte récapitulatif inti-
tulé « De l'interprétation », in DTA 13-39.
Link: http://www.jstor.org/stable/43038897
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117718
Date: 12 1, 2011
Author(s): D'ALLONNES MYRIAM REVAULT
Abstract: Sarah Kofman, Paroles suffoquées, Paris, Galilée, 1987.
Link: http://www.jstor.org/stable/43038898
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117720
Date: 12 1, 2004
Author(s): MICHEL JOHANN
Abstract: Ibid., p. 45.
Link: http://www.jstor.org/stable/43038928
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117720
Date: 12 1, 2004
Author(s): JERVOLINO DOMENICO
Abstract: l'inachèvement de l'herméneutique de Ricœur devient à juste titre une herméneutique de l'ina-
chèvement. Cet article a été confié aux Archives avant la publication de l'ouvrage de Ricœur
Parcours de la reconnaissance, Stock, Paris, 2004,
Link: http://www.jstor.org/stable/43038929
Journal Title: Archives de Philosophie
Publisher: Centre Sèvres - Facultés jésuites de Paris
Issue: i40117744
Date: 9 1, 2014
Author(s): BENSUSSAN GÉRARD
Abstract: Entre nous, éd. cit., p. 29.
Link: http://www.jstor.org/stable/43039550
Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118195
Date: 1 1, 1984
Author(s): Combrink H. J. B.
Abstract: The problem being dealt with in this paper is whether a text has only one legitimate meaning, or no meaning at all. The question becomes even more acute when the contexts of sender and receiver are different. Polysemy and ambiguity are well-known obstacles to communication on the level of the word. The necessity of a general semiotic theory is stressed, and explains the difference between denotation and connotation. The functionality of metaphor in biblical language points to the interpretive value of polyvalency. The impression of unlimited indeterminacy created by the recent emphasis on the active role of the reader, is in a sense misleading since author and reader function as a textual strategy. On the other hand, the actualization of the textual expression as the content of the text by applying the various codes and subcodes, implies a continuous interaction between intensional and extensional approaches. In this respect topics, thematics, ideological and world structures are operative. Since interpretation and application are not to be separated in a pragmatic context, as is the case with the text of the Bible, there inevitably remains the possibility of multiple interpretations due to the interpreting and applying of the text of the Bible in a concrete situation. Yet this interpretation and appropriation should always be done as comprehension of the text and in continuity with the tradition.
Link: http://www.jstor.org/stable/43047857
Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118195
Date: 1 1, 1984
Author(s): Vorster W. S.
Abstract: The thesis of this essay is that historical interpretation of the New Testament is necessary to provide information for setting the parameters of valid readings of the New Testament. Such an interpretation serves the purpose of alienation between reader and text and enables the interpreter to ask critical questions about the communicability and relevance of these texts. The nature of the New Testament necessitates historical interpretation. Current historico-critical interpretation of the New Testament is discussed and evaluated with a view to possibilities and limitations in the light of current developments in literary science, history of philosophy and historiography.
Link: http://www.jstor.org/stable/43047863
Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40118210
Date: 1 1, 1994
Author(s): Smit Dirk J
Abstract: In a first part, the article tells the story of the Hermeneutics Group of the NTSSA. It is a story with three phases. In the first phase, interpretation was seen as more than the application of methods. In the second phase, the active role of the reader became more important. In the third phase, the importance of interpretive communities became more apparent. In a second part, some of the issues resulting from these developments are discussed under the rubric 'Why do we interpret the New Testament?' In a third part, the question is raised whether the Hermeneutics Group (and the NTSSA?) may be entering a new phase in its scholarly activity of dialogue with other reader-communities.
Link: http://www.jstor.org/stable/43048147
Journal Title: Internationale Schulbuchforschung
Publisher: Verlag Hahnsche Buchhandlung
Issue: i40118588
Date: 1 1, 1999
Author(s): Létourneau Jocelyn
Abstract: P. Cornell,
J. Hamelin, F. Ouellet et M. Trudel, Canada, unité et diversité, Toronto: Holt, Rinehart & Winston,
1968.
Link: http://www.jstor.org/stable/43056295
Journal Title: Internationale Schulbuchforschung
Publisher: Verlag Moritz Diesterweg GmbH & Co.
Issue: i40118640
Date: 1 1, 1996
Author(s): Karlegärd Christer
Abstract: Jörn Rüsen, „Historisches Lernen", Böhlau, Köln 1994, S. 70
Link: http://www.jstor.org/stable/43057053
Journal Title: Internationale Schulbuchforschung
Publisher: Verlag Hahnsche Buchhandlung
Issue: i40118660
Date: 1 1, 2006
Author(s): Quillévéré Isabelle
Abstract: François Audigier et al., L'enseignement de l'histoire et de la géographie en troisième et en seconde.
Etude comparative et descriptive, Paris, 1996.
Link: http://www.jstor.org/stable/43057346
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118824
Date: 3 1, 1980
Author(s): Nebuloni Roberto
Abstract: Ibid., pp. 478-479.
Link: http://www.jstor.org/stable/43060796
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118850
Date: 6 1, 1978
Author(s): Vignaux Paul
Abstract: L'Absolu et l'historique dans la doctrine de la Trinité,
du volume collectif Hegel et la théologie contemporaine, Delachaux, Neuchâtel 1977.
Link: http://www.jstor.org/stable/43061480
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118908
Date: 6 1, 1996
Author(s): Costa Vincenzo
Abstract: Ms. A VI 26/73b.
Link: http://www.jstor.org/stable/43063032
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118934
Date: 9 1, 2004
Author(s): Vinco Roberto
Abstract: M. Heidegger, In cammino verso il linguaggio, p. 163.
Link: http://www.jstor.org/stable/43063648
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118943
Date: 12 1, 2007
Author(s): Averoldi Maria
Abstract: Id., Sur Maurice Blanchot, Fata Morgana, Montpellier 1975, p. 72, trad. it. di F.
Fistetti e A. Ponzio, Su Maurice Blanchot, Palomar, Bari 1994, p. 97.
Link: http://www.jstor.org/stable/43063814
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118945
Date: 9 1, 2008
Author(s): Bosco Domenico
Abstract: M. de Certeau, L'énonciation mystique, «Recherches de science religieuse»,
(1976), pp. 183-215.
Link: http://www.jstor.org/stable/43063842
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118948
Date: 3 1, 2010
Author(s): Azzariti-Fumaroli Luigi
Abstract: L. Tolstoj, Detstvo (1852), in Id., Sobranie socinenij, Hudozestvennaja literatura,
I, Moskva 1960; trad. it. di R. Olkienizkaia-Naldi, Infanzia, Passigli, Firenze 1998, p. 39.
Link: http://www.jstor.org/stable/43063903
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40118949
Date: 9 1, 2009
Author(s): Raynaud Savina
Abstract: G. Spinosa, Il metodo
storiografico di M.-D. Chenu medievista e lessicografo, RFNS, 94 (2002), pp. 347-354.
Link: http://www.jstor.org/stable/43063927
Journal Title: Rivista di Filosofia Neo-Scolastica
Publisher: Università Cattolica del Sacro Cuore
Issue: i40119260
Date: 9 1, 2012
Author(s): Fumaroli Luigi Azzariti
Abstract: P. Celan, Der Tod (1950), in Id., Die Gedichte aus dem Nachlaβ, Suhrkamp,
Frankfurt a. M. 1997; trad. it. di M. Ranchetti e J. Leskien, La morte, in Id., Sotto il tiro di
presagi. Poesie inedite 1948-1969, Einaudi, Torino 2001, p. 21.
Link: http://www.jstor.org/stable/43070016
Journal Title: Neotestamentica
Publisher: The New Testament Society of South Africa / Die Nuwe-Testamentiese Werkgemeenskap van Suid-Afrika
Issue: i40119281
Date: 1 1, 1988
Author(s): Smit D J
Abstract: The different "readings and readers" are evaluated, with a view to responsible hermeneutics, on three levels. First, the question is asked as to whether the different readings took place in a responsible way in terms of their own presuppositions and goals. Some general remarks are made on the possible comparison and integration of these readings are made. Second, the question is asked whether some of these readings are more appropriate, responsible or legitimate readings of literature than others. The point is argued that such an evaluation cannot be timeless and abstract, but will depend on the purpose of the reader. Third, the question is asked how the specific pencope, namely a text from the Christian New Testament, can be responsibly read by New Testament scholars.
Link: http://www.jstor.org/stable/43070311
Journal Title: The Library Quarterly: Information, Community, Policy
Publisher: University of Chicago Press
Issue: i404682
Date: 7 1, 1994
Author(s): Molyneux John M.
Abstract: Wallace [47]
Link: http://www.jstor.org/stable/4309044
Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i40120485
Date: 10 1, 1990
Author(s): Heimerl Daniela
Abstract: Graf York an Hans
Stempel am 25. Oktober 1950 und Martin Niemöller an Hans Stempel am 20. Dezember
1950, in: PLKS n° 768.
Link: http://www.jstor.org/stable/43098095
Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i40120543
Date: 1 1, 1997
Author(s): Hempelmann Heinzpeter
Abstract: Karpp, Kirchengeschichte, aaO. (Anm. 23), 162.
Link: http://www.jstor.org/stable/43099470
Journal Title: Kirchliche Zeitgeschichte
Publisher: Vandenhoeck & Ruprecht GmbH & Co. KG
Issue: i40120596
Date: 1 1, 1992
Author(s): Feil Ernst
Abstract: Carl Schmitt, Tyrannei der Werte, in: Tyrannei der Werte, hg. von Sepp Schelz,
Hamburg 1979, 11-43.
Link: http://www.jstor.org/stable/43100785
Journal Title: Cahiers d'économie politique / Papers in Political Economy
Publisher: L'Harmattan
Issue: i40121039
Date: 1 1, 2008
Author(s): Ferey Samuel
Abstract: Dworkin 1988, pp. 48-51.
Link: http://www.jstor.org/stable/43107704
Journal Title: Cahiers d'économie politique / Papers in Political Economy
Publisher: L'Harmattan
Issue: i40121042
Date: 1 1, 2009
Author(s): Rieucau Nicolas
Abstract: G. T. Tanselle (2006, p. 5).
Link: http://www.jstor.org/stable/43107739
Journal Title: Cahiers d'économie politique / Papers in Political Economy
Publisher: L'Harmattan
Issue: i40121043
Date: 1 1, 2010
Author(s): Berthoud Arnaud
Abstract: Que veut-on dire lorsqu'on parle aujourd'hui de valeur de travail ? Une libre réflexion de philosophie économique sur la notion de valeur et sur sa famille - valeur absolue, valeur relative, valeur d'usage, valeur d'échange, évaluation, valorisation, etc. tente d'apporter ici une réponse. Avec, pour exemple privilégié, la doctrine de Marx sur le travail dans le capitalisme et dans la société communiste. What do we mean when we speak about the value of work? This article tries to provide an answer to this question by analysing the notions of value and its different forms: absolute and relative value, use value and exchange value, evaluation and the creation of value. It draws especially on Marx's doctrine of work in capitalism and the communist society.
Link: http://www.jstor.org/stable/43107756
Journal Title: Revue française de science politique
Publisher: Presses de la Fondation Nationale des Sciences Politiques
Issue: i40121488
Date: 2 1, 1991
Author(s): LEIBOVICI MARTINE
Abstract: Ibid., p. 77.
Link: http://www.jstor.org/stable/43118996
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121528
Date: 2 1, 1998
Author(s): BRUGIDOU MATHIEU
Abstract: F. Backman, M. Brugi-
dou, «L'icône profane, l'image des hommes politiques, produits de consommation ou
objet sociologique: quelques éléments», Sociétés, 57, 1997.
Link: http://www.jstor.org/stable/43119587
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121551
Date: 6 1, 2002
Author(s): GAXIE DANIEL
Abstract: Ibid.
Link: http://www.jstor.org/stable/43119882
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121555
Date: 6 1, 2003
Author(s): JOBARD FABIEN
Abstract: Michel Dobry (Sociologie des crises politiques,
op. cit.) et de Michel Crozier (Le phénomène bureaucratique, op. cit.).
Link: http://www.jstor.org/stable/43119939
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121569
Date: 12 1, 2005
Author(s): BUTON FRANÇOIS
Abstract: Didier Fassin, « La demande medicale à l'anthropologie », cite, p. 251.
Link: http://www.jstor.org/stable/43120202
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121586
Date: 6 1, 2009
Author(s): RIBERT ÉVELYNE
Abstract: A. Sayad, ibid., p. 17.
Link: http://www.jstor.org/stable/43120512
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121655
Date: 12 1, 2007
Author(s): DÉLOYE YVES
Abstract: d'Alfredo Joignant, « Pour une sociologie
cognitive... », art. cité, p. 150.
Link: http://www.jstor.org/stable/43121988
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121665
Date: 12 1, 2011
Author(s): Corcuff Philippe
Abstract: Ibid., p. 199.
Link: http://www.jstor.org/stable/43122361
Journal Title: Revue française de science politique
Publisher: Presses de Sciences Po
Issue: i40121674
Date: 2 1, 2012
Author(s): Martin Denis-Constant
Abstract: D.-C. Martin et le groupe IPI, « Écarts d'identité... », cité.
Link: http://www.jstor.org/stable/43122571
Journal Title: The Hungarian Historical Review
Publisher: Institute of History, Research Centre for the Humanities, Hungarian Academy of Sciences
Issue: i40128809
Date: 1 1, 2014
Author(s): Orbán Katalin
Abstract: Clifford Geertz, "Ideology as a Cultural System," in The Interpretation of Cultures (New York: Basic
Books, 1973), 193-233.
Link: http://www.jstor.org/stable/43265206
Journal Title: Revue des études slaves
Publisher: Institut d'études Slaves
Issue: i40129177
Date: 1 1, 2008
Author(s): LANDRY TRISTAN
Abstract: Jean-Paul Sartre, Qu 'est-ce que la littérature ?, Paris, 1948, p. 52.
Link: http://www.jstor.org/stable/43271945
Journal Title: Revue des études slaves
Publisher: Institut d'études Slaves
Issue: i40129184
Date: 1 1, 2010
Author(s): PLAGNE NICOLAS
Abstract: A. Lyzlov, Скифская история, 1116.
Link: http://www.jstor.org/stable/43272143
Journal Title: Dance Research: The Journal of the Society for Dance Research
Publisher: Edinburgh University Press
Issue: i40129862
Date: 12 1, 2014
Author(s): VEROLI PATRIZIA
Abstract: Serge Lifar built his career during the 1930s, a decade crucial to understanding his 'années noires'-or 'black years', as the French historian Henry Rousso called the period of the German occupation of Paris (1940—1944). Lifar's powerful and respected position at the Paris Opéra, the social connections he had built and maintained and the psychological impact of exile: all these elements help clarify Lifar's accommodating attitude towards the German occupants of his adopted city. During the 1930s Lifar came to be accepted in French intellectual society as the 'heir' of Serge Diaghilev. Through his publications he made a powerful contribution to the process by which Diaghilev's Ballets Russes assumed its paramount position in the development of modern ballet, a process set in motion by the impresario himself. Lifar played this role chiefly in France. In the English-speaking world, where relatively few of his books appeared in translation, other writers served to canonise the Diaghilev endeavour, albeit for somewhat different ends. A list of Lifar's publications in Russian and other languages (French above all) displays the growing influence of his actions and authority, the power of his connections (inherited primarily from Diaghilev), and his relentless will to overcome the problems of emigration as he secured not only success as a dancer and choreograph but also a public reputation as an intellectual. The recent discovery of new evidence has led to the identification of the respected Pushkin authority Modeste Hofmann as the writer whose unacknowledged work enabled Lifar to establish himself as an historian. This evidence, provided by Hofmann's grandsons André and Vladimir Hofmann, raises serious questions about the authority of Lifar's books. An interplay of subjective relationships is woven into the texture of these narratives in which survival and ambition, a paternal attitude and filial respect, exist in constant tension. Neither the making of these books nor the myth of Russian dance which they espouse can be understood without placing their authors in the milieu they shared in Paris as Russian émigrés.
Link: http://www.jstor.org/stable/43281365
Journal Title: Journal of the History of Biology
Publisher: D. Reidel Publishing Company
Issue: i403397
Date: 10 1, 1964
Author(s): Pulzer Larry
Abstract: P. G. J. Pulzer, The Rise of Political Anti-Semitism
in Germany and Austria (New York: John Wiley, 1964), pp. 103-105
Pulzer
103
The Rise of Political Anti-Semitism in Germany and Austria
1964
Link: http://www.jstor.org/stable/4330652
Journal Title: Landscape Journal
Publisher: The University of Wisconsin Press
Issue: i40132217
Date: 1 1, 2006
Author(s): Conan Michel
Abstract: The renewal of a dialog between landscape design and garden history demands a renewal of the questions and methods of garden history. This essay studies how garden reception and garden creation interact. It considers three main issues: first, it explores the domain of cultural expectations framing the engagement with a garden shared by users and creators at a given time—the poetical texture of gardens; second, the role of garden creation in exploiting, expanding or subverting this shared frame of expectations; and third, it proposes an approach—garden pragmatic—to study the broader interactions between garden creation and reception on the one hand, and social and cultural change on the other. The question of intersubjectivity—how do we share our sense and experiences of the world with others, and how do we transform them—is at the root of all the little stories—the fragments of a poetic of gardens—that propose new directions for garden history. Many of these stories have been presented during the last 15 years at symposia at Dumbarton Oaks where the author is presently the director of Garden and Landscape Studies. The general philosophy however had never been presented until the Fall 2004 when he published his "Essais de Poétique des Jardins." They were never made explicit at Dumbarton Oaks where each story only played its part in the theme of the symposium. Yet the whole course of ideas presented here results from these many exchanges with other scholars. This is why many footnotes make explicit references to their works. So, following the lead offered by this text or choosing a personal route, each reader may access many different voices that make garden history at present into a lively resource for pondering about the role of landscape creation in a multicultural world. These fragments of history are written to stimulate the designer's imagination, not to outline the course landscape design should follow.
Link: http://www.jstor.org/stable/43323728
Journal Title: Roczniki Filozoficzne / Annales de Philosophie / Annals of Philosophy
Publisher: Towarzystwa Naukowego, Katolickiego Uniwersytetu Lubelskiego
Issue: i40135168
Date: 1 1, 2014
Author(s): POSSENTI VITTORIO
Abstract: Spór o jedność czto-
wieka i wyzwania nowego naturalizmu. Dusza - umysł - ciało, [w:] Dusza Umysł Ciato, red. A. Ma-
ryniarczyk, K. Stępień, Lublin: PTTA 2007, s. 97-144.
Link: http://www.jstor.org/stable/43410370
Journal Title: Roczniki Filozoficzne / Annales de Philosophie / Annals of Philosophy
Publisher: Towarzystwa Naukowego, Katolickiego Uniwersytetu Lubelskiego
Issue: i40135177
Date: 1 1, 1983
Author(s): KOWALCZYK STANISŁAW
Abstract: W. Hryniewicz. Współczesne dyskusje na temat poligenizmu. „Roczniki
Teologiczno-Kanoniczne” 16:1969 z. 2 s. 115-143.
Link: http://www.jstor.org/stable/43410517
Journal Title: Studi Novecenteschi
Publisher: Istituti Editoriali e Poligrafici Internazionali
Issue: i40136381
Date: 6 1, 1997
Author(s): CORTELLESSA ANDREA
Abstract: W. Pedullà, C'è un eretico tra i classici, cit.
Link: http://www.jstor.org/stable/43449890
Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag WINTER GmbH
Issue: i40138215
Date: 1 1, 2012
Author(s): Voelz Johannes
Abstract: McFarland 3-55.
Link: http://www.jstor.org/stable/43485840
Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag WINTER GmbH
Issue: i40138215
Date: 1 1, 2012
Author(s): Kley Antje
Abstract: Todorov 10-19
Link: http://www.jstor.org/stable/43485844
Journal Title: Amerikastudien / American Studies
Publisher: Universitätsverlag WINTER GmbH
Issue: i40138215
Date: 1 1, 2012
Author(s): Fluck Winfried
Abstract: Fraser and Honneth 29
Link: http://www.jstor.org/stable/43485846
Journal Title: Dalhousie French Studies
Publisher: Department of French Dalhousie University
Issue: i40138394
Date: 7 1, 2014
Author(s): Urquhart Steven
Abstract: L'Hiver à Cape Cod (2011)
Link: http://www.jstor.org/stable/43489219
Journal Title: Historical Archaeology
Publisher: The Society for Historical Archaeology
Issue: i40138497
Date: 1 1, 2014
Author(s): Tuffin Richard
Abstract: The issues raised by different kinds of oral-historical research are explored here through a dialogue between two projects. In one case, the Alderley Sandhills Project, this work has been completed; in the other, the Ardnamurchan Transitions Project, the oral-historical research is in its early stages. Through a series of interactions, this article raises a number of different questions that oral-historical research posed at Alderley Sandhills, and it considers the ramifications of and the possible differences in these questions in the case of Ardnamurchan. Adoption of a nonlinear structure echoes one of the many fascinating aspects of oral-historical research itself.
Link: http://www.jstor.org/stable/43491406
Journal Title: The Cambridge Quarterly
Publisher: Oxford Unversity Press
Issue: i40138537
Date: 9 1, 2012
Author(s): Knight Christopher J.
Abstract: Ibid.
Link: http://www.jstor.org/stable/43492412
Journal Title: Jahrbuch für Recht und Ethik / Annual Review of Law and Ethics
Publisher: Duncker & Humblot
Issue: i40143169
Date: 1 1, 2003
Author(s): Pawlik Michael
Abstract: Rudolphi (Fn. 39), § 35 Rdn. 17.
Link: http://www.jstor.org/stable/43593668
Journal Title: Estudos Feministas
Publisher: Centro de Comunicação e Expressão - CCE / Centro de Filosofia e Ciências Humanas - CFH
Issue: i40143285
Date: 12 1, 2005
Author(s): Ramāo Silvia Regina
Abstract: BENJAMIN, 1980, p. 74.
Link: http://www.jstor.org/stable/43596179
Journal Title: Anabases
Publisher: Université de Toulouse-Le Mirail
Issue: i40143302
Date: 1 1, 2006
Author(s): Payen Pascal
Abstract: Thucydide I, 22, 4.
Link: http://www.jstor.org/stable/43596460
Journal Title: Pallas
Publisher: Presses Universitaires du Mirail
Issue: i40143888
Date: 1 1, 2010
Author(s): Roullier Paul-Henri
Abstract: Hadot, 1995, p. 358-359.
Link: http://www.jstor.org/stable/43606065
Journal Title: Der Staat
Publisher: Duncker & Humblot
Issue: i40145734
Date: 1 1, 1994
Author(s): Maschke Günter
Abstract: Zur Kritik an den dortigen Thesen: G.
Maschke, Die Carl Schmitt-Diskussion in Spanien: Criticón 87 (1985), S. 41.
Link: http://www.jstor.org/stable/43642597
Journal Title: Anabases
Publisher: Université de Toulouse-Le Mirail
Issue: i40148226
Date: 1 1, 2012
Author(s): Payen Pascal
Abstract: Les
Grecs, les historiens, la démocratie, p. 219-245.
Link: http://www.jstor.org/stable/43682760
Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Société de l'Historie du Protestantisme Français
Issue: i40148676
Date: 9 1, 2003
Author(s): Encrevé André
Abstract: Foi et Vie, 1938 [en fait le numéro semble paru début 1939], p. 386.
Link: http://www.jstor.org/stable/43691712
Journal Title: Bulletin de la Société de l'Histoire du Protestantisme Français (1903-)
Publisher: Société de l'Historie du Protestantisme Français
Issue: i40148678
Date: 12 1, 2002
Author(s): Willaime Jean-Paul
Abstract: « Le protestantisme malade de sa
jeunesse », Études Théologiques et Religieuses, tome 76, 2001/2, p. 247-264.
Link: http://www.jstor.org/stable/43691773
Journal Title: Revue de Métaphysique et de Morale
Publisher: Presses Universitaires de France
Issue: i40153127
Date: 9 1, 2009
Author(s): Falque Emmanuel
Abstract: Saint Bonaventure et l'entrée de Dieu en théologie, Paris, Vrin, « Études de philosophie
médiévale», 2000, p. 24
Link: http://www.jstor.org/stable/43775659
Journal Title: Problemas del Desarrollo
Publisher: Instituto de Investigaciones Económicas, Universidad Nacional Autónoma de México
Issue: i40157638
Date: 6 1, 2000
Author(s): MARQUES-PEREIRA JAIME
Abstract: Schvarzer, 1999
Link: http://www.jstor.org/stable/43837461
Journal Title: La Ricerca Folklorica
Publisher: Grafo
Issue: i40160254
Date: 10 1, 2013
Author(s): MASSENZIO MARCELLO
Abstract: Marlene Zarader (2012: 124
et suiv.).
Link: http://www.jstor.org/stable/43897005
Journal Title: Estudos Feministas
Publisher: Centro de Comunicação e Expressão - CCE Centro de Filosofia e Clências Humanas - CFH Universidade Federal de Santa Catarina - UFSC
Issue: i40160623
Date: 12 1, 2015
Author(s): Veiga Ana Maria
Abstract: Poeminho do contra
de Mário Quintana, criado em
1 978
Link: http://www.jstor.org/stable/43903967
Journal Title: Cahiers d'Études Africaines
Publisher: Ecole de Hautes Etudes en Sciences Sociales
Issue: i401224
Date: 1 1, 2000
Author(s): TodorovAbstract: FANON
1952: 206
Link: http://www.jstor.org/stable/4393369
Journal Title: Meridiana
Publisher: Viella
Issue: i40162518
Date: 1 1, 2016
Author(s): Audenino Patrizia
Abstract: À. Treves, Le nasate e la politica nell'Italia del Novecento, LED, Milano 2001.
Link: http://www.jstor.org/stable/43941752
Journal Title: Études rurales
Publisher: Editions de l'Ecole des Hautes Etudes en Sciences Sociales
Issue: i40163031
Date: 6 1, 2014
Author(s): Deffontaines Nicolas
Abstract: Pour expliquer le suicide des agriculteurs, les médias se limitent généralement au seul facteur économique. Une approche comprehensive de cette question révèle d'autres conditions objectives de production de ce qu'on peut appeler la « souffrance sociale ». Le déséquilibre structurel entre l'organisation prescrite et l'organisation réelle du travail génère chez les agriculteurs un sentiment de pénibilité mentale. Tenus de répondre à des impératifs d'autonomie et de réalisation de soi, ces derniers ne disposent pas tous des mêmes ressources sociales pour parvenir à une image positive d'eux-mêmes. Pour se développer, la souffrance suicidaire s'appuie en effet sur la distribution inégale du capital économique, culturel et d'autochtonie. When explaining suicide among farmers, the media tend to focus exclusively on economic factors. This paper argues that adopting a more comprehensive approach to the issue highlights other conditions of production of what might be termed "social suffering". It is suggested that the structural imbalance between the prescribed and actual organization of work causes mental pain among farmers. The paper argues that amid increasing pressure to demonstrate greater autonomy and self-realization, farmers may not have the same social resources for developing a positive self-image. Research shows that an unequal distribution of economic and cultural capital and capital of autochtony leads to increased suicidal thoughts.
Link: http://www.jstor.org/stable/43948334
Journal Title: Tumultes
Publisher: UNIVERSITÉ PARIS 7 DENIS DIDEROT
Issue: i40164044
Date: 1 1, 1994
Author(s): Nahoum-Grappe Véronique
Abstract: Telle que la décrit Ambrose Bierce, En plein coeur de la vie. Histoire de
soldats, Nouvelles, traduit de l'anglais par Bernard Sallé, Rivage, 1992.
Link: http://www.jstor.org/stable/43966829
Journal Title: Rivista di Storia della Filosofia (1984-)
Publisher: Franco Angeli
Issue: i40166989
Date: 1 1, 1997
Author(s): Trabattoni Franco
Abstract: Le
avventure della differenza, cit., p. 61
Link: http://www.jstor.org/stable/44023239
Journal Title: Rivista di Storia della Filosofia (1984-)
Publisher: Franco Angeli
Issue: i40167011
Date: 1 1, 2001
Author(s): Santucci Antonio
Abstract: M. De Caro, Il lungo viaggio di Hilary Putnam. Realismo metafisico, antirealismo e
realismo naturale, "Lingua e stile", XXI, 1996, pp. 527-45.
Link: http://www.jstor.org/stable/44023754
Journal Title: Rivista di Storia della Filosofia (1984-)
Publisher: Franco Angeli
Issue: i40167025
Date: 1 1, 2008
Author(s): Bassi Romana
Abstract: Roger A. Pielke jr., Principio di precauzione, in G. Corbellini (cur.), BIbliOETICA,
cit., pp. 143-144, alla p. 144.
Link: http://www.jstor.org/stable/44024102
Journal Title: Logique et Analyse
Publisher: Centre National Belge de Recherches de Logique
Issue: i40170534
Date: 12 1, 1993
Author(s): DE PRAETERE Thomas
Abstract: Wittgenstein L., On Certainty, § 142, transi, by D. Paul & G.E.M. Anscombe, Oxford,
1979.
Link: http://www.jstor.org/stable/44084387
Journal Title: Revue Biblique (1946-)
Publisher: L'école pratique d'études bibliques
Issue: i40170713
Date: 7 1, 1975
Author(s): Dreyfus F.
Abstract: R. Barthes, art. cit. (note 84),
Link: http://www.jstor.org/stable/44088283
Journal Title: Revue Biblique (1946-)
Publisher: L'école biblique et archéologique française
Issue: i40170751
Date: 10 1, 1985
Author(s): Dewailly Louis-Marie
Abstract: A. Fridrichsen-H. Rie-
senfeld, Johannes, dans Svenskt Bibliskt Uppslagsverky Gavie, ²1962, I, 1204
Link: http://www.jstor.org/stable/44088775
Journal Title: Revue Biblique (1946-)
Publisher: L'Ecole Biblique et Archéologique Française
Issue: i40170907
Date: 7 1, 2003
Author(s): Mies Françoise
Abstract: L. Alonso Schökel & J.L. Sicre Diaz, Giobbe, pp. 92-93.
Link: http://www.jstor.org/stable/44090749
Journal Title: Revue Biblique (1946-)
Publisher: L'Ecole Biblique et Archéologique Française
Issue: i40170921
Date: 4 1, 2009
Author(s): Venard Olivier-Thomas
Abstract: J.-L. Marion, Dieu sans l'être, Paris: PUF, 1991, 9
Link: http://www.jstor.org/stable/44090933
Journal Title: Revue Biblique (1946-)
Publisher: L'Ecole Biblique et Archéologique Française
Issue: i40171007
Date: 1 1, 2012
Author(s): Sonek Krzysztof
Abstract: CBQ 73 (2011): 141
Link: http://www.jstor.org/stable/44092093
Journal Title: Cahiers d'Extrême-Asie
Publisher: Ecole Française d'Extrême-Orient
Issue: i40174176
Date: 1 1, 1994
Author(s): Faure Bernard
Abstract: Dominick LaCapra,
Rethinking Intellectual History: Texts, Contexts, Language (Ithaca, New York, 1983).
Link: http://www.jstor.org/stable/44169122
Journal Title: Revue des Deux Mondes
Publisher: Revue des Deux Mondes
Issue: i40175068
Date: 12 1, 1999
Author(s): Levet Bérénice
Abstract: L'impératif de tolérance se fait entendre chaque jour davantage. Certains de ses apôtres se réclament de Hannah Arendt. C'est pourquoi, et afin de pouvoir répondre à la question : Revenons-nous à une société d'intolérance ?, en prenant la mesure du réel, il m'a semblé utile de confronter leurs discours à sa pensée. Alain Finkielkraut, qui reconnaît volontiers qu' « il y a une vraie difficulté aujourd'hui parce que les mots mêmes de notre grande tradition politique sont réinvestis par le multiculturalisme et complètement dévoyés de leur sens », a bien voulu m'y aider grâce à cette conversation amicale que nous vom proposons. Souvent soumise à une approche morale, la tolérance sera ainsi mise ici à l'épreuve de la conception arendtienne du politique.
Link: http://www.jstor.org/stable/44188097
Journal Title: Cultural Geographies
Publisher: SAGE
Issue: i40178171
Date: 4 1, 2012
Author(s): Johnson Nuala C
Abstract: Drawing on the theoretical insights of Paul Ricoeur this paper investigates the geographies of public remembrance in a post-conflict society. In Northern Ireland, where political divisions have found expression through acts of extreme violence over the past 30 years, questions of memory and an amnesty for forgetting have particular resonance both at the individual and societal level, and render Ricoeur's framework particularly prescient. Since the signing of the Belfast Agreement in 1998, initiating the Peace Process through consociational structures, discovering a nomenclature and set of practices which would aid in the rapprochement of a deeply divided society has presented a complex array of issues. In this paper I examine the various practices of public remembrance of the 1998 bombing of Omagh as a means of understanding how memory-spaces evolve in a post-conflict context. In Omagh there were a variety of commemorative practices instituted and each, in turn, adopted a different contour towards achieving reconciliation with the violence and grief of the bombing. In particular the Garden of Light project is analysed as a collective monument which, with light as its metaphysical centre, invited the populace to reflect backward on the pain of the bombing while at the same time enabling the society to look forward toward a peaceful future where a politics of hope might eclipse a politics of despair.
Link: http://www.jstor.org/stable/44251471
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE LA CONCORDE
Issue: i40181913
Date: 1 1, 1975
Author(s): Jervolino Domenico
Abstract: D. Bonhoeffer : Résistance et soumission, Genève, Labor et Fides, 1973,
p. 366.
Link: http://www.jstor.org/stable/44351740
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE LA CONCORDE
Issue: i40181978
Date: 1 1, 1972
Author(s): Despland Michel
Abstract: Op. cit., p. 164.
Link: http://www.jstor.org/stable/44354091
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE LA CONCORDE
Issue: i40182011
Date: 1 1, 1968
Author(s): Christoff Daniel
Abstract: Correspondance... ; texte cité par P. Thévenaz, «Métaphysique et desti-
née » in L'Homme , « Etre et Penser », cahier 1, 1943, p. 47.
Link: http://www.jstor.org/stable/44355283
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182021
Date: 1 1, 1985
Author(s): Hort Bernard
Abstract: Ibid., p. 59.
Link: http://www.jstor.org/stable/44355604
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE LA CONCORDE
Issue: i40182058
Date: 1 1, 1979
Author(s): BERTHOUZOZ ROGER
Abstract: Autrement qu'être ou au-delà de
l'essence, La Haye 1974, surtout 10-13; 167-218.
Link: http://www.jstor.org/stable/44356102
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182071
Date: 1 1, 1987
Author(s): Marguerat Daniel
Abstract: Avec Lübbe (ouvr. cit. note 32, 73-77),
Link: http://www.jstor.org/stable/44356584
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182080
Date: 1 1, 1990
Author(s): Müller Denis
Abstract: P. Thévenaz à H.-L. Miéville que Hort
publie en annexe. Elle date de 1939.
Link: http://www.jstor.org/stable/44356937
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182084
Date: 1 1, 1991
Author(s): Ruff Pierre-Yves
Abstract: J. Zumstein, «La communauté johannique et son histoire», pp. 359-374.
Link: http://www.jstor.org/stable/44357090
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182085
Date: 1 1, 1991
Author(s): Müller Denis
Abstract: Ricœur poursuit sa discussion avec Lévinas
dans SA 387-393.
Link: http://www.jstor.org/stable/44357126
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182097
Date: 1 1, 1994
Author(s): Bühler Pierre
Abstract: «D'une lecture à l'autre. L'interprétation et ses
déplacements» de septembre 1994.
Link: http://www.jstor.org/stable/44357519
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182104
Date: 1 1, 1995
Author(s): Jacques Robert
Abstract: T. Winograd, F. Flores, L' intelligence artificielle en question, Paris, P. U. F, 1989.
Link: http://www.jstor.org/stable/44357878
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182105
Date: 1 1, 1995
Author(s): Römer Thomas
Abstract: J. Moltmann, Der gekreuzigte Gott, München, C. Kaiser, 1972; traduction
française: Le Dieu crucifié : la croix du Christ, fondement et critique de la théologie
chrétienne, Paris, Cerf, 1978 (2
éd.), p. 13-14.
Link: http://www.jstor.org/stable/44357942
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182105
Date: 1 1, 1995
Author(s): Schouwey Jacques
Abstract: P. Ricœur, Soi-même comme un autre, Paris, Seuil, 1990.
Link: http://www.jstor.org/stable/44357945
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182105
Date: 1 1, 1995
Author(s): Jacques Robert
Abstract: Genève, Labor et Fides, 1986.
Link: http://www.jstor.org/stable/44357946
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182116
Date: 1 1, 1997
Author(s): Graesslé Isabelle
Abstract: Debray appelle facétieusement «l'effet jogging du progrès technique» in Transmettre,
Paris, Odile Jacob, 1997, p. 93 sq.
Link: http://www.jstor.org/stable/44358423
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182120
Date: 1 1, 1998
Author(s): Müller Denis
Abstract: The Principles of Morals and Legislation (1781), New York, Prometheus Books,
1988, p. 23.
Link: http://www.jstor.org/stable/44358600
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182126
Date: 1 1, 2000
Author(s): Schmid Muriel
Abstract: T. Moore, Dark Eros. The Imagination of Sadism, Woodstock, Spring Publi-
cations, (1994) 1996.
Link: http://www.jstor.org/stable/44358902
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182129
Date: 1 1, 1999
Author(s): Charrière Nicolas
Abstract: J. Quinn,
«L'Église dans le monde. L'exercice de la papauté.», Documentation catholique 93 (1996),
p. 930-943.
Link: http://www.jstor.org/stable/44359019
Journal Title: Revue de Théologie et de Philosophie
Publisher: ATAR ROTO PRESSE S.A.
Issue: i40182140
Date: 1 1, 2002
Author(s): Müller Denis
Abstract: «Les sources religieuses du soi et l'éthique de l'action juste», Laval Théologique et
Philosophique, 58/2, juin 2002, p. 341-356
Link: http://www.jstor.org/stable/44359383
Journal Title: Revue de Théologie et de Philosophie
Publisher: ATAR ROTO PRESSE S.A.
Issue: i40182140
Date: 1 1, 2002
Author(s): Campagna Norbert
Abstract: P. Ricœur, La mémoire, l'histoire, l'oubli, Paris, Seuil, 2000, p. 589.
Link: http://www.jstor.org/stable/44359385
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182150
Date: 1 1, 2004
Author(s): Ullern-Weite Isabelle
Abstract: C. Indermuhle
et T. Laus, cf. le psaume qumrânien qui aurait formé une conclusion au livre biblique du
Siracide, IIQPs XXI, in A. Dupont-Sommer et M. Philonenko (éds), Écrits intertesta-
mentaires, Paris, Gallimard, 1987, p. 318-322.
Link: http://www.jstor.org/stable/44359666
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR S.A.
Issue: i40182155
Date: 1 1, 2004
Author(s): Müller Denis
Abstract: K . E Logstrup, Norme et spontanéité, trad. fr., Paris, Cerf, 1997.
Link: http://www.jstor.org/stable/44359784
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182161
Date: 1 1, 2006
Author(s): Clavien Christine
Abstract: H. Spencer, The Data of Ethics, London,
Williams and Norgate, 1879, Chap. II, § 7; Accessible en ligne : http://fair-use.org/
herbert-spencer/the-data-of-ethics
Link: http://www.jstor.org/stable/44359998
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182162
Date: 1 1, 2006
Author(s): Bonzon Syvie
Abstract: Id., «L'her-
méneutique de P. Ricœur en débat avec George Lindbeck et l'école de Yale», in: Postli-
béralisme? La théologie de George Lindbeck et sa réception, Genève, Labor et Fides,
2004, p. 139-156.
Link: http://www.jstor.org/stable/44360039
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182162
Date: 1 1, 2006
Author(s): Ricœur Paul
Abstract: Matthieu 13,28 (NdR).
Link: http://www.jstor.org/stable/44360040
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182162
Date: 1 1, 2006
Author(s): Calame Claude
Abstract: F. Affergan, S. Borutti, C. Calame, U. Fabietti,
M. Kilani, F. Remotti, Figures de l'humain. Les représentations de l'anthropologie,
Paris, Éditions de l'EHESS, 2003.
Link: http://www.jstor.org/stable/44360044
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182162
Date: 1 1, 2006
Author(s): Lévy Emmanuelle
Abstract: Dia-ou syn- chronie? Considérations
herméneutiques sur deux exégèses de Gn 22,1-19, Université de Neuchâtel, Faculté de
théologie, 2005.
Link: http://www.jstor.org/stable/44360045
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182163
Date: 1 1, 2007
Author(s): Müller Denis
Abstract: Paris, Centurion, 1983 (Grundkurs des Glaubens, Fribourg-en-Brisgau, Herder,
1976).
Link: http://www.jstor.org/stable/44360090
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182163
Date: 1 1, 2007
Author(s): Vandevelde Pol
Abstract: D. Tutu, No Future without Forgiveness, New York, Doubleday, 1999.
Link: http://www.jstor.org/stable/44360092
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE ATAR ROTO PRESSE S.A.
Issue: i40182164
Date: 1 1, 2005
Author(s): Jervolino Domenico
Abstract: «Entre Thévenaz et Ricoeur: la 'philosophie sans absolu'», in P. Capelle,
G. Hébert et G. Popelard (éds), Le souci du passage. Mélanges offerts à Jean Greise h,
Paris, Beauchesne, 2004, p. 180-190.
Link: http://www.jstor.org/stable/44360113
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182168
Date: 1 1, 2007
Author(s): Müller Denis
Abstract: C. Theobald, Le
christianisme comme style, 2 vol., Paris, Cerf, 2007.
Link: http://www.jstor.org/stable/44360225
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182171
Date: 1 1, 2008
Author(s): Bühler Pierre
Abstract: G. Ebeling, «Theologie.
I. Begriffsgeschichtlich», in : Die Religion in Geschichte und Gegenwart, vol. VI,
Tübingen, Mohr, 1962³, col. 754-769, surtout 754-758.
Link: http://www.jstor.org/stable/44360321
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182176
Date: 1 1, 2010
Author(s): Müller Denis
Abstract: J. Habermas, L'avenir de la nature humaine. Vers un eugénisme libéral ?, trad,
fr., Paris, Gallimard, 2002.
Link: http://www.jstor.org/stable/44360489
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182180
Date: 1 1, 2011
Author(s): Müller Denis
Abstract: Ibid., p. 192.
Link: http://www.jstor.org/stable/44360579
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182182
Date: 1 1, 2012
Author(s): Moser Félix
Abstract: J. Moltmann, Un nouveau style de vie, renouveau de la communauté,
trad, par P. Jundt, Paris, Centurion, (1977) 19842, p. 36.
Link: http://www.jstor.org/stable/44360635
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182183
Date: 1 1, 2012
Author(s): Leuenberger Moritz
Abstract: P. Ricœur, «Avant la loi morale: l'éthique», Encyclopaedia Universalis.
Symposium. Les enjeux, Paris, 1985, p. 42-45.
Link: http://www.jstor.org/stable/44360663
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182183
Date: 1 1, 2012
Author(s): Chalamet Christophe
Abstract: E. Jüngel, Dieu mystère du monde, t. 2,
Paris, Cerf, 1983, p. 97.
Link: http://www.jstor.org/stable/44360666
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182184
Date: 1 1, 2012
Author(s): Indermuhle Christian
Abstract: F. Jameson, Valences of the Dialectic, op. cit., p. 483, note 9.
Link: http://www.jstor.org/stable/44360691
Journal Title: Revue de Théologie et de Philosophie
Publisher: PCL PRESSES CENTRALES SA
Issue: i40182185
Date: 1 1, 2012
Author(s): Romele Alberto
Abstract: Ibid.
Link: http://www.jstor.org/stable/44360704
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182196
Date: 1 1, 2008
Author(s): Dumont Aurore
Abstract: R. Ogien, La panique morale, op. cit., p. 31 sq.
Link: http://www.jstor.org/stable/44360943
Journal Title: Revue de Théologie et de Philosophie
Publisher: IMPRIMERIE PCL PRESSES CENTRALES SA
Issue: i40182196
Date: 1 1, 2008
Author(s): Ogien Ruwen
Abstract: J. Rawls, Libéralisme politique, op. cit., p. 80.
Link: http://www.jstor.org/stable/44360953
Journal Title: Journal of Ritual Studies
Publisher: Department of Religious Studies, University of Pittsburgh
Issue: i40182541
Date: 1 1, 1988
Author(s): Laughlin Charles D.
Abstract: Masking is ubiquitous to the culture areas of the world and is a symbolic activity inextricably associated cross-culturally with cosmological drama and shamanic ritual. Our question is, "Masks work how?" In Part 1, we place masks within their physical, cultural and cosmological context so as to view the activity of masking as part of a wider symbolic process. Masks are seen to be transformations of face. In Part 2, the work of masking is realized as a transformation of experience, and is related to a general cycle of meaning in culture whereby cosmological beliefs give rise to direct experience, and experience verifies and vivifies cosmology. And in Part 3 the "how" of masking is explained using a biogenetic structural perspective which traces the possible transformations of brain that may occur within the wearer and audience and that may mediate a variety of mask-related experiences.
Link: http://www.jstor.org/stable/44368364
Journal Title: Journal of Ritual Studies
Publisher: Department of Religious Studies, University of Pittsburgh
Issue: i40182543
Date: 1 1, 1989
Author(s): Williams Ron G.
Abstract: The claim of this essay is that those who study ritual should make fuller use than has been made so far of the literature in philosophy of art. The relevance of aesthetic theory to several questions currently being addressed in ritual studies will be shown, and a model based on what we call "ritual spaces" will serve as the basis for interpreting certain types of ritual. We apply our theory to the ancient Zoroastrian high liturgy, the Yasna. Implications of this interpretive model will also be explored; they include discussions on the following issues: the role of ritual language, the relationship of the various dimensions of ritual, and the basic functions of liturgical performance. The essay begins with analysis and concludes with synthesis.
Link: http://www.jstor.org/stable/44368404
Journal Title: L'Espace géographique
Publisher: doin éditeurs
Issue: i40183304
Date: 3 1, 1988
Author(s): BESSE Jean-Marc
Abstract: H. Maldiney, Regard, parole, espace. Lausanne,
1973, p. 150.
Link: http://www.jstor.org/stable/44379954
Journal Title: L'Espace géographique
Publisher: doin éditeurs
Issue: i40183345
Date: 12 1, 1979
Author(s): BUTTIMER Anne
Abstract: Vorträge und Aufsätze, 1954
Link: http://www.jstor.org/stable/44380811
Journal Title: Clio
Publisher: Presses Universitaires du Mirail
Issue: i40183934
Date: 1 1, 2008
Author(s): ALBORNOZ VASQUEZ María Eugenia
Abstract: Albornoz 2007.
Link: http://www.jstor.org/stable/44390692
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184901
Date: 4 1, 1970
Author(s): Geffré Claude
Abstract: Rm 8, 18-25
Link: http://www.jstor.org/stable/44406610
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184904
Date: 4 1, 1971
Author(s): Jacquemont P.
Abstract: J.-P. Jossua, Échange sur la vie religieuse, dans Christus 16 (1969) n° 62, p. 255.
Link: http://www.jstor.org/stable/44406674
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184912
Date: 1 1, 1973
Author(s): Greisch Jean
Abstract: Ibid., p. 74, trad, frse p. 240.
Link: http://www.jstor.org/stable/44406901
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184920
Date: 10 1, 1976
Author(s): Colette Jacques
Abstract: Emmanuel Lévinas, « Humanisme et An-archie », dans Rev. intern.
Phil., n
85-86 (1968) 323-337.
Link: http://www.jstor.org/stable/44407032
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184921
Date: 1 1, 1977
Author(s): Lauret Bernard
Abstract: Et sur la nomination de Jésus -Christ comme phénomène de projection :
M. Bellet, Au Christ inconnu, Paris 1976.
Link: http://www.jstor.org/stable/44407063
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184923
Date: 1 1, 1978
Author(s): Corbin Michel
Abstract: Thomas, sous le n° 56 des opuscules au
tome 28 de Vivès (Paris 1875).
Link: http://www.jstor.org/stable/44407104
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184932
Date: 4 1, 1980
Author(s): Breton Stanislas
Abstract: Cantique des Cantiques, 2, 9 (trad. Bible de Jérusalem).
Link: http://www.jstor.org/stable/44407277
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184946
Date: 10 1, 1984
Author(s): Granier Jean
Abstract: Le discours du monde, chap. 9
Link: http://www.jstor.org/stable/44407525
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184970
Date: 7 1, 1989
Author(s): Gilliot Claude
Abstract: al-Qayrawânî, La Risàia ou Épllre sur les éléments du dogme et de la loi de
rislâm selon le rite mâlikite, texte arabe et traduction française... par Léon Bercher,
Alger, J. Carbonel, 1948², p. 163.
Link: http://www.jstor.org/stable/44407951
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184986
Date: 7 1, 1993
Author(s): Jacques Francis
Abstract: P. Ricœur, Lectures 2, Paris, Seuil, 1992.
Link: http://www.jstor.org/stable/44408223
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40184996
Date: 4 1, 1996
Author(s): Arnould Jacques
Abstract: Psaume 8, 6.
Link: http://www.jstor.org/stable/44408381
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185001
Date: 7 1, 1997
Author(s): Jacques Francis
Abstract: P. Ricœur, La Métaphore vive. Seuil 1975, VIIe étude § 4.
Link: http://www.jstor.org/stable/44408459
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185003
Date: 1 1, 1998
Author(s): Rousse-Lacordaire Jérôme
Abstract: op. cit., p. 266.
Link: http://www.jstor.org/stable/44408493
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185012
Date: 7 1, 2000
Author(s): Doucy Emmanuel
Abstract: Heidegger se poursuit dans Le Désir de Dieu, notamment pages 121 à
138.
Link: http://www.jstor.org/stable/44408634
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185016
Date: 7 1, 2001
Author(s): Gy Pierre-Marie
Abstract: L. Bianchi, « Vocabulaire et syntaxe dans les oraisons du missel romain », 163-214.
Link: http://www.jstor.org/stable/44408692
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185023
Date: 6 1, 2003
Author(s): Rey Bernard
Abstract: Cette Note présente l'ouvrage de Christian Duquoc, intitulé L'unique Christ. La symphonie différée, en en suivant le déroulement et en se montrant particulièrement attentif à son apport christologique. L'approche ne se limite pas à la question de la médiation unique du Christ. Elle aborde aussi le rapport du Christ à l'histoire et au cosmos, le sens de la mission de l'Église, sa relation au judaïsme, la signification du salut et la façon de l'envisager dans le cadre d'une pluralité des religions. Au long de sa présentation, l'auteur de cette Note montre que la théologie développée dans cet ouvrage se trouvait déjà largement amorcée dans les précédents travaux de Duquoc. This Note introduces the work of Christian Duquoc, entitled L'unique Christ. La symphonie différée, surveying its development and paying particular attention to its Christological contribution. Its approach is not limited to the question of Christ's unique mediation. It takes up as well Christ's relation to history and to the cosmos, the meaning of the Church's mission, its relation to Judaism, its signification of salvation, and the way of envisaging it within the setting of a plurality of religions. During the course of his presentation, the author of this Note shows that the theology developed in this work was largely initiated in Duquoc's earlier works.
Link: http://www.jstor.org/stable/44408775
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185029
Date: 6 1, 2005
Author(s): Guibal Francis
Abstract: E. Jüngel, Dieu, mys-
tère du monde, Cerf, p. 284
Link: http://www.jstor.org/stable/44408862
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185029
Date: 6 1, 2005
Author(s): Teboul Margaret
Abstract: La Haye, Martinus Nijhoff, 1961.
Link: http://www.jstor.org/stable/44408865
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185058
Date: 1 1, 1970
Author(s): Jossua Jean-Pierre
Abstract: Foi Vivante n° 30 (1967) « Bonheur ou salut ».
Link: http://www.jstor.org/stable/44409590
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185073
Date: 4 1, 1981
Author(s): Laurentin René
Abstract: Ross Mackenzie, « Mariology as an Ecumenical Problem », dans Marian
Studies, 26 (1975) 230-231.
Link: http://www.jstor.org/stable/44409906
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185074
Date: 7 1, 1981
Author(s): Labbé Yves
Abstract: Nietzsche, Ainsi parlait Zarathoustra IV, « La chanson ivre », par. 10 (trad.
G. Bianquis, Paris, 1969).
Link: http://www.jstor.org/stable/44409916
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185080
Date: 10 1, 1989
Author(s): Greisch Jean
Abstract: Ibid., p. 357.
Link: http://www.jstor.org/stable/44410001
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185087
Date: 4 1, 2001
Author(s): Rousse-Lacordaire Jérôme
Abstract: Théophile Bra, L'Évangile rouge. Texte établi, annoté et présenté par Jacques
de Caso. Avec la collab. de André Bigotte. Postface de Frank Paul Bowman. Paris,
Gallimard (coll. «Art et artistes»), 2000; 16 x 22 cm., 319 p., 155 F., ISBN 2-07-
075908-3.
Link: http://www.jstor.org/stable/44410154
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185094
Date: 1 1, 1969
Author(s): Dubarle A.-M.
Abstract: K. Rahner. Zum theologischen Begriff der Konkupiszenz (1941), repris dans
Schriften zur Theologie, I, 1954, pp. 377-414 ;
Link: http://www.jstor.org/stable/44410271
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185100
Date: 3 1, 2006
Author(s): Ganoczy Alexandre
Abstract: Le sentiment même de soi, Paris 2002, 259s.
Link: http://www.jstor.org/stable/44410400
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185102
Date: 12 1, 2004
Author(s): Quelquejeu Bernard
Abstract: Montaigne, Les Essais, Livre I, chap. 28. Paris, PUF (coll. « Quadrige »), 1965,
p. 188.
Link: http://www.jstor.org/stable/44410443
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185192
Date: 1 1, 1961
Author(s): Dubarle A.-M.
Abstract: M. Du Buit, Archéologie du peuple d'Israël (Je sais-Je crois, n° 62). Paris,
A. Fayard, 1960 ; 15 × 19, 105 pp., 3,50 NF.
Link: http://www.jstor.org/stable/44411815
Journal Title: Revue des Sciences philosophiques et théologiques
Publisher: LIBRAIRIE PHILOSOPHIQUE J. VRIN
Issue: i40185265
Date: 4 1, 1956
Author(s): de Contenson P.-M.
Abstract: J. Zirnheld, Cinquante années de syndicalisme chrétien. Paris, 1937.
Link: http://www.jstor.org/stable/44412963
Journal Title: Historical Social Research / Historische Sozialforschung
Publisher: GESIS - Leibniz Institute for the Social Sciences
Issue: i40185962
Date: 1 1, 2017
Author(s): Pruisken Insa
Abstract: Mahoney and Goertz 2006, 230
Link: http://www.jstor.org/stable/44425359
Journal Title: The Harvard Theological Review
Publisher: Faculty of Divinity, Harvard University
Issue: i405633
Date: 10 1, 2003
Author(s): NussbaumAbstract: "Ban graven images: Literatur als Medium
ethischer Reflexion," in Literatur ohne Moral: Literaturwissenschaften und Ethik im Gespräch (ed.
Christoph Mandry; Muenster: LIT, 2003) 67-83.
Ban graven images: Literatur als Medium ethischer Reflexion
67
Literatur ohne Moral: Literaturwissenschaften und Ethik im Gespräch
2003
Link: http://www.jstor.org/stable/4495096
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i405284
Date: 10 1, 2003
Author(s): On-Cho Ng Sheldon
Abstract: On-Cho Ng, "The Epochal Concept of 'Early Modernity' and the Intellectual History of Late
Imperial China," Journal of World History 14:1 (2003), 37-61.
On-Cho Ng
1
37
14
Journal of World History
2003
Link: http://www.jstor.org/stable/4502264
Journal Title: History and Theory
Publisher: Blackwell Publishers
Issue: i405481
Date: 12 1, 1944
Author(s): Joad Jonathan
Abstract: C. E. M. Joad, Philosophy, The Teach Yourself Books series (London: The English Universi-
ties Press, 1944), 13.
Joad
13
Philosophy
1944
Link: http://www.jstor.org/stable/4502282
Journal Title: PMLA
Publisher: Modern Language Association of America
Issue: i219721
Date: 10 1, 1924
Author(s): Condillac Juliet Flower
Abstract: Rousseau opposed both traditional and modern (empiricist) thinking when he made self-love the cornerstone of his system. Other modes of thought treat self-consciousness as constituted primarily by temporal desire. Rousseau raises love, for him the suspension of desire, to a position of ontological primacy in regard to self-consciousness. Like Pascal, he throws the empirical existence of the self into radical question and finds it to be as insubstantial and empty a concept as the Western tradition has found it-from Ecclesiastes and Socrates on. Rousseau declines the moralistic reproof of the self, however, and emphasizes its insubstantiality as its one strength, although a fictional one. The self exists only in the mode of a hypothesis (the fictional "as if"): it is a failure at being. But to amour (and to pitié) it makes all the difference and is worthy of their support.
Link: http://www.jstor.org/stable/461844
Journal Title: Vingtième Siècle. Revue d'histoire
Publisher: Presses de la Fondation nationale des sciences politiques
Issue: i413107
Date: 12 1, 2004
Author(s): NeutresAbstract: Julien Neutres, «Le cinéma fait-il l'histoire? Le cas de
La Dolce Vita», Vingtième Siècle. Revue d'histoire, 83, juillet-
septembre 2004, p. 53-63.
Neutres
juillet
53
83
Vingtième Siècle. Revue d'histoire
2004
Link: http://www.jstor.org/stable/4619191
Journal Title: PMLA
Publisher: Modern Language Association of America
Issue: i219736
Date: 3 1, 1978
Author(s): Bogel Dianne F.
Abstract: Little Dorrit is both a narrative about authority and an examination of the authority of narrative. The novel links vocation with sonhood and storytelling with fatherhood and self-generation. Little Dorrit, however, tells a double story, of a daughter as well as of a son. If the son's story relates the search to replace the father and to discover paternal authority, the daughter's story details the horrors and consolations of incestuous desire and generational collapse. Storytelling that seeks the father as origin reveals paternal deception and inauthenticity; incestuous structures of desire attempt to collapse genealogy on the hero and heroine, making paternal origin unknowable and creating an overdetermined narrative ending. Dickens' double story, then, identifies yet questions genealogy and the patriarchal family as metaphors for narrative structure.
Link: http://www.jstor.org/stable/462018
Journal Title: New Literary History
Publisher: University of Virginia
Issue: i220193
Date: 10 1, 1969
Author(s): Janson F. E.
Abstract: Reproduced as Fig. 680 in H. W. Janson's History of Art (New York, 1969),
p. 452.
Janson
452
History of Art
1969
Link: http://www.jstor.org/stable/468342
Journal Title: New German Critique
Publisher: Telos Press
Issue: i221233
Date: 1 1, 1967
Author(s): Hoffmann Andreas
Abstract: E.T.A. Hoffmann, "Der Sandmann," Werke 2 (Frankfurt/Main: Insel, 1967) 38.
Hoffmann
Der Sandmann
38
2
Werke
1967
Link: http://www.jstor.org/stable/488598
Journal Title: The Review of English Studies
Publisher: Oxford University Press
Issue: i222390
Date: 8 1, 1993
Author(s): Moore Susan
Abstract: Moore, 'In Defense of Suspense', 99.
Moore
99
Defense of Suspense
Link: http://www.jstor.org/stable/518944
Journal Title: Alif: Journal of Comparative Poetics
Publisher: American University in Cairo. Department of English and Comparative Literature
Issue: i222581
Date: 1 1, 1967
Author(s): Ricoeur Nabila
Abstract: The "Myth of Creation" in its East African formulation is the central chapter in a book entitled, The Sacred Meadows, by an Egyptian anthropologist who did his field work in the early seventies among the Lamu community in Kenya on the shores of the Indian Ocean. The translator, in her own introduction to the translation, presents the outline of the book and provides the geographical and cultural context of the community in question. The author, in this translated chapter, sets out by exposing his theoretical position which combines both Structuralism and Functionalism. Insights from Claude Lévi-Strauss and Bronislaw Malinowski as well as those of Paul Ricoeur and Victor Turner join to develop the author's notion of myth and its symbolic mode. Then the text of the myth, in its Lamuan formulation, is narrated, followed by a close reading and analysis of its binary oppositions, mediating terms, and the underlying existential contradiction at its crux. Angels, jinn, light, fire, earth, wind, water, Adam, Eve, Cain, Abel, Satan, serpent, etc. are the agents of this sacred narrative and cosmic drama. The textual unfolding of the myth is followed by an analysis, which makes use of the structural method and explores the semantic connotations of Swahili words and idioms to explain the logic of the symbolic exchange and the rigor of thought. The themes of unity and multiplicity and their different combinations are delineated in this analysis and the repetitions and their relation to transcendence are explained.
Link: http://www.jstor.org/stable/521626
Journal Title: Alif: Journal of Comparative Poetics
Publisher: American University in Cairo. Department of English and Comparative Literature
Issue: i222578
Date: 1 1, 1983
Author(s): Thiongo Sabry
Abstract: This paper challenges the common assumption that the attention which modern literary theory pays to the textual aspects of literature is achieved at the expense of humanistic and moral concerns. It starts by outlining how modern literary theory differs epistemologically from the traditional critical approaches to literature. Traditional critical theory was developed in the defense of poetry against Plato's accusations, real or imagined, and this informed both its critical practice and its concept of man. It established its epistemology on an aesthetic, moral, social, philosophical or scientific basis in a manner that encumbered literature with the concepts of man inherent in them. In contrast, modern literary theory started from a different premise: instead of seeking to justify literature and its moral relevance, it strove to identify its literariness and the dynamics of its structure by using the disciplines of semiotics and linguistics. It posited the text as an autonomous entity and a complete structure aware of its existence in a society of texts with which it conducts a profoundly intertextual dialogue. As an autonomous structure, the literary work is independent of other social or philosophical constructs and thus capable of conducting a meaningful dialogue with them. The paper elaborates the various conceptual frameworks of Russian formalism, intertextuality, structuralism and deconstruction in order to examine their implicit assumptions about man. It shows how the autonomous and dialogical nature of the literary work in its Bakhtinian sense are relevant to the concept of man inherent in modern literary theory. In its elaboration of this concept, the paper shows how it was developed in conflict with the hierarchical nature of traditional, ethical and philosophical values. It illustrates also the relevance of autonomy, self-regulation, free-play and fair representation inherent in many concepts of modern literary theory to the question of human rights. The question of human rights in modern literary theory is closely connected to its concept of the "subject"; the paper outlines Barthes' concept of the centrality of the human subject and Derrida's concept of différance and its impact on his understanding of the concept of the subject. With Derrida's différance, which means both difference and deferral, it became impossible to talk about the concept of the "subject" in isolation from that of the "other," whether one is dealing with the national aspects of the subject or with its gender issues. The deconstruction of the concept of the "subject" brings into the fore the omitted, marginalised and neglected aspects pertinent to its composition and accentuates both the processes of difference and deferral inherent in it. The representation of the subject implies its difference from, and indeed suppression of, the other. It also shows how Derrida's concept of différance dealt a devastating blow to the various philosophical absolutes and social hierarchies which controlled our thinking. The paper then examines the implications of these new critical and philosophical concepts for two different "others": the similar other within the culture (women) and the different other, the stranger/outsider to the dominant Western culture. It demonstrates how modern literary theory helped women to liberate themselves from cultural oppression by deconstructing patriarchal binary thinking and its inherent bias against women and so consolidate their human rights. It limits itself in this domain to a discussion of the contribution of French feminist literary theory, particularly the work of Hélèn Cixous, Luce Irigaray and Julia Kristeva. Their work shows how the literary, philosophical and critical canon perpetuated patriarchy and oppressed women. As for the different other, the paper refers to the work of Edward Said in his deconstruction of Orientalism and its discourse which subjects the other to the demands, needs and visions of the Western "self" and sacrifices in the process his identity and human rights. It also studies the work of the African American critic Henry Louis Gates and shows how his attempt to develop a literary theory based on, and deriving its conceptual framework from, the literature of African and Afro-American writers played a significant role in liberating the African American, undermining their biased representation in the culture, and upholding their human rights.
Link: http://www.jstor.org/stable/521802
Journal Title: Transactions of the Institute of British Geographers
Publisher: Royal Geographical Society (With the Institute of British Geographers)
Issue: i225724
Date: 1 1, 1994
Author(s): Zabus Clive
Abstract: Deconstruction has become a theme in various strands of geographical research. It has not, however, been the subject of much explicit commentary. This paper elaborates on some basic themes concerning the relationship between deconstruction and conceptualizations of context, with particular reference to issues of textual interpretation. The double displacement of textuality characteristic of deconstruction is discussed, followed by a consideration of the themes of 'writing' and 'iterability' as distinctive figures for an alternative spatialization of concepts of context. It is argued that deconstruction informs a questioning of the normative assumptions underwriting the value and empirical identity of context.
Link: http://www.jstor.org/stable/623128
Journal Title: Ethos
Publisher: American Anthropological Association
Issue: i201469
Date: 9 1, 1965
Author(s): Winnicott Allen
Abstract: Psychoanalytic anthropologists assume that folktales often reflect unconscious beliefs and attitudes of listeners, who can tolerate anxiety-provoking images and messages (perhaps wish fulfillments) because these have been projected at a safe distance into the characters in the story. Here I argue that our theory for how such a process occurs is inadequate in terms of contemporary psychoanalytic theory. We need to reexamine a number of questions for which we may have assumed we already have answers, including the nature of repression and how it is accomplished; who or what "hears" an unconscious idea that has been collectively repressed when it is expressed in a folktale; and whether Freud's structural model of id-ego-super-ego can provide an adequate theoretical framework for understanding how unconscious ideas find their way into "expressive culture." I examine these questions in light of a folktale collected among Brazilian peasants. I conclude by questioning the central importance of the ego in repression, and propose a concept of a whole, or supraordinate, self to describe the actual agency in charge of repression.
Link: http://www.jstor.org/stable/640641
Journal Title: American Ethnologist
Publisher: American Anthropological Association
Issue: i226398
Date: 11 1, 1987
Author(s): Zambouke Charles
Abstract: In this study of Greek dreams at moments of illness and anxiety I explore the relationship between individual experience and cultural representation. Ethnographic data and textual sources show that the image of fields recurs in dreams, thus throwing into question the uniqueness of personal experience as well as the concept of "experience" as something separate from cultural narratives. Yet these same images might also be independently generated "from below" by the emotional, physical experience of distress and illness. This case points to the convergence of cultural and personal symbols and to their fusion in the moment of experience. Approaches from psychoanalysis, cognitive psychology, anthropology, and folklore studies all provide possible theorizations. None of these options excludes the others. The image of the field in dreams is overdetermined precisely because the historicocultural, the cognitive, the psychobiological, and the social all simultaneously figure in human experience. [dreams, experience, psychoanalysis, folklore, cognition, space, Greece]
Link: http://www.jstor.org/stable/646813
Journal Title: Medical Anthropology Quarterly
Publisher: American Anthropological Association
Issue: i226487
Date: 3 1, 1990
Author(s): Young Patricia A.
Abstract: The field of bioethics has been dominated by the tenets and assumptions of Western philosophical rationalistic thought. A principles and rights-based approach to discussions of moral dilemmas has sustained and reinforced a pervasive reductionism, utilitarianism, and ethnocentrism in the field. Recent explorations of casuistry and hermeneutics suggest a movement toward an expanded theoretical and conceptual framing of medical ethical problems. Increased attention to moral phenomenology and a recognition of the importance of social, cultural, and historical determinants that shape moral questioning should facilitate collaborative work between anthropologists and ethicists. In this article, I examine the philosophical orientation of U.S. bioethics and the relationship of the social sciences to the field of medical ethics. Deterrents to collaboration between anthropologists and bioethicists are explored. Finally, I review past and possible future contributions of anthropology to the field of bioethics and, more generally, to medical ethics.
Link: http://www.jstor.org/stable/648742
Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i227512
Date: 6 1, 1966
Author(s): Watts Karin R.
Abstract: This paper focuses upon the prevalent complementary definitions of myth and history and questions their analytic utility with reference to literary documents that bespeak the transition between mythic and historic cognition. In the style of ethnosemantic analysis, these definitions are treated as a semantic domain and subjected to formal analysis. The components elicited constitute a new definition - more precisely, a two-dimensional model of the relationship between myth and history. Subsequently, the model is applied to a series of books from the Bible with the conclusion that men and women are structurally equal since, in their roles as social actors, both represent different components of myth as well as history.
Link: http://www.jstor.org/stable/676670
Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i227521
Date: 9 1, 1959
Author(s): Wright Marshall
Abstract: Schwimmer 1966:107
107
Link: http://www.jstor.org/stable/678658
Journal Title: American Anthropologist
Publisher: American Anthropological Association
Issue: i227580
Date: 6 1, 1991
Author(s): Žižek Georgina
Abstract: This essay uses the work of psychoanalyst Melanie Klein to reopen the dialogue between anthropology and psychoanalysis. It argues that Kleinian concepts enhance an anthropology that seeks out both intersubjective and intrasubjective difference and disjuncture, and it demonstrates the uses of major Kleinian concepts for addressing classic anthropological problems, including gender classification and the analysis of persecution in witchcraft and sorcery systems. Applying Kleinian concepts to the analysis of cultural-historical process, it shows how splitting and denial may be central to the reproduction and hegemony of dominant cultural systems through time and addresses the question of how to theorize the relationship among dominant cultural systems, social differentiation, and individual subjectivities.
Link: http://www.jstor.org/stable/683117
Journal Title: The Musical Quarterly
Publisher: G. Schirmer
Issue: i229701
Date: 7 1, 1981
Author(s): Thompson Laurence
Abstract: John Thompson's introduction to Ricoeur's Hermeneutics and the Human Sciences,
trans., ed. John Thompson (Cambridge, 1981), p. 6
Thompson
6
Hermeneutics and the Human Sciences
1981
Link: http://www.jstor.org/stable/742175
Journal Title: The Yale Law Journal
Publisher: The Yale Law Journal Company
Issue: i232710
Date: 5 1, 1989
Author(s): Milner Anthony V.
Abstract: Id. at 81.
Link: http://www.jstor.org/stable/796817
Journal Title: International Review of the Aesthetics and Sociology of Music
Publisher: Institute of Musicology, Zagreb Music Academy
Issue: i234654
Date: 6 1, 1971
Author(s): Supičić Jean-Jacques
Abstract: J. J. NATTIEZ, 1973
Link: http://www.jstor.org/stable/836758
Journal Title: Transformation
Publisher: Sage Publications, Ltd.
Issue: e90008098
Date: 10 1, 2012
Author(s): Farr Bernard C.
Abstract: Baker GP & Hacker PMS (2005) Wittgenstein: Understanding and Meaning (2nd ed.). Oxford, UK: Blackwell Publishing.
Link: http://www.jstor.org/stable/90008100
Journal Title: Meridiana
Publisher: Viella
Issue: e90011282
Date: 1 1, 2017
Author(s): Ventrone Angelo
Abstract: P. Ricoeur, Ricordare, dimenticare, perdonare. L’enigma del passato, il Mulino, Bologna 2004 [1998], pp. 71-118.
Link: http://www.jstor.org/stable/90011290
Journal Title: Cultures et Conflits
Publisher: L’Harmattan
Issue: e90017741
Date: 9 1, 2017
Author(s): COLLET Victor
Abstract: House J., MacMaster N., Paris 1961…, op. cit., pp. 323-375.
Link: http://www.jstor.org/stable/90017748
Journal Title: Public Administration Review
Publisher: American Society for Public Administration
Issue: i240080
Date: 12 1, 1995
Author(s): Van Erp Carol W.
Abstract: Do divergent values embedded in distinctive cultures satisfactorily explain current directions in public service ethics around the world? The authors draw upon expert observation by government and corporate officials who administer ethics programs, leaders known for their moral courage, survey research, and the scholarly literature to identify these directions and begin addressing the question. The central argument is that observable practice increasingly invalidates an approach that relies exclusively upon cultural particularities. Identified commonalties susceptible to objective research include shared values and norms such as impartiality and effectiveness in public service, structural elements in part fostered by shared goals and multinational anti-corruption initiatives, and the self-conscious injection of normative components into ethics programs. Emerging from a cross-cultural empirical perspective that allows for mutualities as well as differences, the authors' rich research agenda included investigation of the alleged links between public attitudes and ethics programs and between codes and actual administrative behavior, and development of appropriate measures of ethics programs' effectiveness. They concluded that professional public administration must remain intellectually open to global dialogue on shared values, norms, and structures.
Link: http://www.jstor.org/stable/977250
Journal Title: Canadian Journal of Education / Revue canadienne de l'éducation
Publisher: University of Toronto Press
Issue: canajeducrevucan.33.issue-4
Date: February 1, 2010
Author(s): Haig-Brown Celia
Abstract: Dans cet article, l'auteure pose la question suivante: « Quelle est la relation entre l'appropriation de la pensée autochtone et ce qu'on pourrait appeler l'
apprentissage en profondeurbasé sur des années d'expérience en éducation dans des contextes autochtones? » Après avoir analysé les divers sens attribués à la notion d'appropriation culturelle, l'auteure présente des textes de Gee sur les discours secondaires, de Foucault sur la production du discours et de Wertsch sur les structures profondes du discours et fait le lien avec des expériences décisives sur le terrain tirées d'années de recherche et d'enseignement. Gardant au fond de l'espoir, l'auteure conclut l'article en présentant le protocole d'appropriation culturelle recommandé par des universitaires autochtones lors de l'utilisation de savoirs autochtones par des personnes nonautochtones dans des contextes pédagogiques.
Link: http://www.jstor.org/stable/canajeducrevucan.33.4.925
Journal Title: Canadian Journal of Education / Revue canadienne de l'éducation
Publisher: Routledge Falmer
Issue: canajeducrevucan.38.issue-2
Date: February 22, 2010
Author(s): Drazenovich George
Abstract: Si la visibilité des personnes LGBTQ dans la sphère publique, notamment dans les établissements d'enseignement, est certainement libératrice pour bien des élèves, il n'en demeure pas moins qu'on se demande si la représentation des identités LGBTQ dans les médias populaires sert à libérer les élèves ou si elles ne favorisent pas plutôt des stratégies subtiles de contrôle et de ghettoïsation. Le présent article soutient qu'en tant que stratégie d'éducation sexuelle, l'essentialisation de l'identité sexuelle dans le cadre de l'éducation sexuelle devrait être supplantée par des approches plus constructivistes laissant place à un maximum d'individualisation et d'expression de soi. Plutôt d'adopter certaines étiquettes et la marchandisation qui parfois en dérive dans les médias populaires, les éducateurs sensibles à l'allosexualité pourraient penser à certaines méthodes associées à la pédagogie spirituelle afin d'aider leurs élèves à repenser les questions relatives à la sexualité et à créer de nouvelles possibilités en matière d'identité et d'expression de soi.
Link: http://www.jstor.org/stable/canajeducrevucan.38.2.07
Journal Title: Canadian Journal of Sociology / Cahiers canadiens de sociologie
Publisher: State University of New York Press
Issue: canajsocicahican.33.issue-1
Date: 1 1, 2003
Author(s): Titchkosky Tanya
Abstract: Résumé. Ce texte démontre le genre de questions qui se présentent aux études sur la condition des personnes handicapées informées par la sociologieen interrogent les interactions qui émergent autour des luttes pour «l'accès» dans un milieu de travail scolaire/ académique. Au cours de mes expériences dans un des plus grands édifices dans une des plus grandes universités au Canada, j'ai amassé des paroles quotidiennes qui justifient l'exclusion des personnes handicapées. J'ai rassemblé des narratifs représentants ce-qui-est possible-de-dire aujourd'hui sur la lutte pour l'accessibilité. En utilisant une approche sociologique interprétativiste, ce texte illustre la façon dont les significations de l'incapacité sont générés par un discours qui rends légitime la construction exclusive ainsi que les structures inaccessible de la vie universitaire. Dans ce texte, je démontre que l'accès n'est pas synonyme de justice mais, par contre, est un point de départ pour la réflexion critique où les relations sociaux entre corps et espace peut être considéré à nouveau. Ce texte contribue aux études sur la condition des personnes handicapées informées par la sociologie en analysant la façon dont la narration ordinaire et quotidienne de l'incapacité peut continuer à, en même temps que l'environnement physique change, agir comme pouvoir social qui reproduit le statuquo.
Link: http://www.jstor.org/stable/canajsocicahican.33.1.37
Journal Title: Canadian Journal of Sociology / Cahiers canadiens de sociologie
Publisher: Springer Verlag
Issue: canajsocicahican.37.issue-3
Date: August 30, 2010
Author(s): Yeo Michael
Abstract: Résumé. L'un des principaux problèmes dans la controverse entourant le recensement détaillé concernait la relation entre la science et la politique. En analysant les arguments et les hypothèses sous-jacentes de quatre interventions influentes et exemplaires faites au nom de la science, cet article rend un constat normatif de cette relation. Il nuance les idéaux protecteurs de la science que les critiques ont invoqués et avance que de telles ressources conceptuelles sont nécessaires pour protéger la science d'un empiètement politique indu. Cependant, dans leur zèle à défendre les droits de la science, les critiques en ont réclamé plus que nécessaire, ce qui a occulté la dimension de la valeur des décisions politiques et n'a pas respecté le rôle de la politique en tant que point légitime de prise de décision sur les questions de valeur. Un constat normatif adéquat de la relation entre la science et la politique dans la politique gouvernementale doit non seulement protéger la science contre la politique, mais aussi la politique contre la science.
Link: http://www.jstor.org/stable/canajsocicahican.37.3.295
Journal Title: Ulbandus Review
Publisher: University of California Press
Issue: ulbarevi.17
Date: August 31, 1997
Author(s): Mankovskaya Elizaveta
Abstract: ,Liisa H. Malkki
“News and culture: Transitory phenomena and the fieldwork tradition,”inAnthropological locations: Boundaries and grounds of a field science, ed.
andAkhil Gupta
(:James Ferguson
University of California Press,1997),91.
Link: http://www.jstor.org/stable/ulbarevi.17.86
Journal Title: Ethics & the Environment
Publisher: The Guilford Press
Issue: ete.2010.15.issue-1
Date: January 25, 2003
Author(s): Crowley Thomas
Abstract: Evaluative terms are a crucial part of the environmental discourse. These terms, and the evaluative frameworks in which they are imbedded, serve as important guides to action. “Natural,” a term commonly used as a positive evaluation, is problematic because it can both justify unfair social relations and obscure the connections between humans and the rest of nature. “Sustainable,” another popular term, is extremely malleable, and is too often elaborated in frameworks that are neither socially nor ecologically responsible. The term “sustainable” is sometimes used in the framework of ecosystem health, but even this approach can fail to highlight the interconnectedness of social and ecological systems. The framework of ecosocial flourishing, introduced in this article, is better suited for highlighting the interconnected nature of the world and for drawing attention to questions of environmental justice. Evaluative terms (like “natural”) and frameworks (like “ecosocial flourishing”) are part of larger narratives that help people make sense of their interactions with, and emotional responses to, the non-human world.
Link: http://www.jstor.org/stable/10.2979/ete.2010.15.1.69
Journal Title: Ethics & the Environment
Publisher: Oxford University Press
Issue: ethicsenviro.17.issue-1
Date: 3 1, 1982
Author(s): McShane Katie
Abstract: Recently in environmental ethics some theorists have advocated narrative accounts of value, according to which the value of environmental goods is given by the role that they play in our narratives. I first sketch the basic theoretical features of a narrative accounts of value and then go on to raise some problems for such views. I claim that they require an evaluative standard in order to distinguish the valuable from the merely valued and that the project of constructing such a standard faces significant problems. I conclude by questioning whether narrative accounts of value really offer advantages over other pluralistic and context-sensitive accounts of value.
Link: http://www.jstor.org/stable/10.2979/ethicsenviro.17.1.45
Journal Title: jml: Journal of Modern Literature
Publisher: New Directions
Issue: jmodelite.35.issue-3
Date: Oct. 1, 1991
Author(s): Carlson Celia
Abstract: Recent scholarship has given considerable attention to lyric poetry as a form of sensuous knowledge. This approach emphasizes the corporeal origins of poetry, its genesis in the body or in language viewed as material. The question of sensuous knowledge is central to the larger theoretical issue of modernity itself, in which lyric holds a central yet ambiguous status. The question of sensuous knowledge is ultimately a question of meaning. However, modern thought — thought pertaining to “modernity” — is fundamentally circular. This would seem to establish an epistemological impasse for aesthetics. But I argue that this circularity offers an important, and necessary, way to limit knowledge and thereby ground an ethical subjectivity. My essay places formalism at the heart of sensuous knowledge. In this essay I develop an account of the importance of abstraction in sensuous knowledge by way of Kant's concept of
Darstellung, “presentation [of sensory experience].” The “presentation” is the object as it has undergone a structural process of internalization and been made available for psychic use as meaning; that requires a recognition of loss. Where this is important for literature is that twentieth-century American poetry frequently uses very personal images of family life as a way of conveying sincerity about corporeal experience. I use this discussion of circularity in modern aesthetic thought to argue that there is a risk to taking shortcuts to meaning through images of the material bodies of children. In these contemporary poems by Gary Snyder, Sharon Olds and Rita Dove, the poets reject loss in favor of a very modern “affirmation” of the material. But affirmation and the visual image as a sign of affirmation cannot alone bind meaning to us. That meaning must be internalized through theworkof poetic presentation.
Link: http://www.jstor.org/stable/10.2979/jmodelite.35.3.158
Publisher: Indiana University Press
Issue: pft.2009.29.issue-3
Date: October 2009
Author(s): Magid Shaul
Abstract: The academic study of Kabbalah has largely been limited to myth and symbol as the two viable forms of kabbalistic discourse. In this essay, I resist those limitations and explore two other possible literary forms: history and fiction. I do not mean history in any positivistic sense but closer to Steven Greenblatt's description of new historicism as cultural poetics. This suggests that literature not only reflects a historical setting but also creates that setting, constructing reality in its own image and directing it toward its desired ends. In looking at Lurianic Kabbalah as fiction, I raise the issue of the “real” and the “true” as it relates to fictive narratives more generally. This essay does not claim that the kabbalists in question did or did not intend to write cultural poetics or fiction. Rather, I use cultural poetics and fiction as possible lenses through which a nontraditional interested reader (i.e., one not invested in the literature as authoritative) can read these texts in a way that can speak to the contemporary world in which we live and think.
Link: http://www.jstor.org/stable/10.2979/pft.2009.29.3.362
Journal Title: Philosophy of Music Education Review
Publisher: Daidalos
Issue: philmusieducrevi.22.issue-2
Date: 10 1, 2005
Author(s): Lilliedahl Jonathan
Abstract: Is the most important function of education to provide students with basic skills and useful knowledge in order to eventually become employable? In many parts of the world knowledge league tables and policy documents inform us this is the case. As the question of what should form the educational content seems to be answered, teachers can concentrate on how they should teach, and researchers can concentrate on what method is the most effective. In the current rhetoric, however, many vital pedagogical issues have been placed in the background and the aesthetic subjects are downgraded. These tendencies worried Frede V. Nielsen who stated that didactic studies and philosophical inquiries yet again are needed to explore and give substance to the content dimension. Nielsen's writings on didactics form the basis for this essay, where we highlight which perspectives and dilemmas could be placed on a critical, philosophical didactic study agenda. The starting point is the field of tension between the what and the why of education.
Link: http://www.jstor.org/stable/10.2979/philmusieducrevi.22.2.132
Journal Title: Prooftexts: A Journal of Jewish Literary History
Publisher: Oxford University Press
Issue: prooftexts.34.issue-2
Date: 4 1, 1998
Author(s): Herzog Annabel
Abstract: For both Levinas and Derrida, the practice of philosophy, understood as commentary by the former and deconstruction by the latter, was founded on borrowing terms from other languages and finding their equivalents in French. This argument is developed through a discussion of two texts, Levinas's early Talmudic reading, “The Temptation of Temptation,” and Derrida's deconstruction of
The Merchant of Venicein “What Is a ‘Relevant’ Translation?” This essay shows how translated terms are interwoven into these texts. It also shows that translation is essential to Levinas's and Derrida's creative conceptualization, and to the performativity of their philosophies, meaning that Levinas and Derrida open their language to other languages in order to create concepts. It finally argues that in both Derrida and Levinas the question of the limits of translation, namely, of the moment in which translation becomes conversion, is left open.
Link: http://www.jstor.org/stable/10.2979/prooftexts.34.2.127
Journal Title: Comparative Literature Studies
Publisher: Pennsylvania State University Press
Issue: complitstudies.51.1.issue-1
Date: 4 1, 2014
Abstract: The combinatory and ludic polyculturalism, the parodic transmutation of meanings and values, the open, multilingual hybridization [which] are the devices responsible for the constant feeding and refeeding of this “baroquizing” almagest: the carnivalized transencyclopedia of the new barbarians, where everything can coexist with everything. They are the machinery that crushes the material of tradition, like the teeth of a tropical sugarmill, transforming stalks and husks into bagasse and juicy syrup.
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Link: http://www.jstor.org/stable/10.5325/complitstudies.51.1.0018
Journal Title: Interdisciplinary Literary Studies
Publisher: Harper and Row
Issue: intelitestud.16.2.issue-2
Date: 9 1, 1971
Author(s): Eze Chielozona
Abstract: Even in her familial tone, and perhaps because of it, Jabbeh Wesley never forgets that the healing and meaning-making function of grief and mourning, as painful as grief and mourning are, is not to be avoided. Rather, as DuBose argues, based on the painful experience of his wife's miscarriage, as “‘child’ and ‘parent’ disappeared, our bodies and our society
dys-appeared, and our connections and hopes re-appeared” (374). Jabbeh Wesley attaches the reappearance of the hopes for the healing and reconstruction of her Liberian world to people's ability and willingness to truly experience the painful process of grief and, perhaps informed by that cathartic experience, allow compassion and empathy to guide their relationship to others.
Link: http://www.jstor.org/stable/10.5325/intelitestud.16.2.0282
Journal Title: Journal of Africana Religions
Publisher: Pennsylvania State University Press
Issue: jafrireli.1.1.issue-1
Date: 1 1, 2013
Abstract: Some time ago, Paul Ricoeur pointed out that “the symbol gives rise to thought.”
These diasporic religious communities enable us to find a new beginning for thought that has the possibility of avoiding the exclusivity and elitism that has too often accompanied the objective meaning of thought as a science of the rational. Not only these diasporic religions, but also the very conundrum of the continent of Africa as a whole, to echo Skinner at the beginning of our paper, may serve in the same manner as one of the most important ways that thought might be renewed—and the relationship of thought to action and performance.38
Link: http://www.jstor.org/stable/10.5325/jafrireli.1.1.0091
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: Is SPEP the city of God? This would be going too far. Not even the theological turn in French Phenomenology would make this claim. Dick Howard already threw in a troubling question: “diversification that perhaps gives more breadth than depth?” he asked. And there are plenty more troubling questions. SPEP is now a big operation. It has committees and subcommittees, multiple simultaneous sessions, blind review. All these developments are signs, perhaps inevitable ones, of its success, but all have familiar downsides: bureaucratization, diversification for its own sake, what Habermas would call
Unübersichtlichkeit. This is what happens when outsiders become insiders, the antis become their own sort of establishment. You can't blame some of us for feeling nostalgic for our long-lost innocence, even though we all know—you don't have to be a philosopher of history to know this—that we can't go there. History has rendered a judgment, but Dick Howard said, “Historywilljudge.” That's one problem with history: It's always rendering judgments, but they are never final. You'd have to be at the end of history for that, and despite the claim of some philosophers, we aren't there yet. The slaughter bench of history looks very different today from the early 1960s, but it's still in some ways a slaughter bench. So how will the SPEP of the early twenty-first century look to the philosopher-historians of 2061—or is it 2062?
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0102
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: In short, it is exposure to the experientially inspired and theoretically casual atmosphere of those early SPEP meetings—where neglected topics and unorthodox modes of thinking and speaking were encouraged in an undisciplined way—to which I owe the most. Of course, SPEP grew up. It has experienced its share of embarrassing upheavals, as the heavy presence of its own versions of the social and political prejudices in the larger culture became too obvious to ignore. But it is now a major event—the four-day anchor for a week-long convention that takes over hotels, runs multiple concurrent sessions, fosters satellite groups, and often follows established lines of discussion. Some even call it the alternative APA. Yet I am sure that as long as lifeworld experience continues to trump whatever it is currently fashionable to say about it, grown-up SPEP will retain enough of its original vitality and intellectual generosity so that another generation of aging academics will have cause to repeat our present thank-yous in another fifty years.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0108
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: Our plight, then, is not simply that we are all in the same boat, let alone on the same ocean. Yet we are still bound by the responsbility of inhabiting the same planet. What would it mean, then, to share the earth with all its inhabitants, not just in terms of occupying the same planet but also in terms of caring and looking after each other in the anachronistic sense of the word
dutyas plight? Can we risk pledging to solemnly avow our own investments in the very things we so self-rightousely protest against, not in order to stop protesting in the name of justice but, rather, in the hopes of turning the killing machine back against itself and taking another step toward “hunting down” and abolishing death penalities wherever they may be hiding, even in our own disowned fears and desires?
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0118
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: The point here is that whoever I am in terms of my personal identity and my capacity or incapacity to identify myself through sortal terms as a being in the world with others, I will have no doubt who is in pain or who will have the pain. Here, again, is a sense of “I” in which I can be aware of myself and refer to myself without it being necessary to employ any nonindexical or third-personal referents.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0222
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: No doubt the rise of religion has not only posed a particular dilemma for critical theory but also provided a curious place to end this reflection. Having started my career doing philosophy of religion it is somewhat surprising to meet religion again as I turn to what surely must be at least a later phase of my career. I am reminded of Antonio's line from the Italian film
C'eravamo Tanto Amati, translated asWe All Loved Each Other So Much: “We thought we could change the world, but the world changed us.” “Philosophers only interpret the world, the point is to change it,” so said Marx. But in a curious way those who would change the world are changed by it.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0291
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: In 1986, however, SPEP's present mission statement could not have been conceived. Many important issues and questions remained unrecognized or simply ignored. But the opening before the organization was now a “postmodern” one, and a hallmark of what is called postmodern thought is its requirement that it transform in the force of its own lack of founded stability. I believe that 1986 began a series of developments that is turning SPEP toward ways of thought and life that cannot be labeled postmodern. I doubt that this turning constitutes a midlife crisis for SPEP in its fiftieth year. But it does highlight for me the fact that I have been giving a historical narrative that has to do with continuities in the dissolution of continuities, that I have not been—if I may put it this way—postmodern in an orthodox manner, although I have refused to give an unambiguous meaning to the term that has played a major role in organizing this essay. I do not know whether this discussion is postmodern, post-postmodern, or modern, and I do not care. I do care, however, about the openings that SPEP has provided for collegiality, conflict, unresolved differences, transformations, and sites for presentations, discussion, and critique. In my experience, in its own organizational development and travail, it has occasioned changes in the lives of many philosophers (mine among them). I expect that its indeterminate opening now—its continuing transformations in the interaction of many differences—will continue to surprise, irritate, and change those of us who participate in its opportunities. I close with a sense of beginning and an acknowledgment of the strangeness of the continuity that a series of beginnings provides: continuity without substance, continuity coming to pass.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0299
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: I want to conclude with one more argument from my own work. I have very often argued that philosophers of technology, regarding the expectations of society and their own traditions and habits, may come “too late” to technologies. They too often undertake their reflections
afterthe technologies are in place. Rather, I argue, they should reposition themselves at what I call the “R&D” position where technologies are taking developmental shape, in think tanks, in incubator facilities, in research centers. Only then can truly “new” and emerging technologies be fully philosophically engaged.
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0321
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.26.2.issue-2
Date: 4 1, 2012
Abstract: We at SPEP have never been modern and have made a good living off the critique of modernism and of its binary oppositions. But I think that the business as usual of Continental philosophy will have to be expanded to include a critique of the opposition of the human and the nonhuman, of
physisandtechne, and of “Continental philosophy” and “science.” For the truth is that we have been a party to the science wars. That is why I think that the work of Catherine Malabou is exactly the sort of work that SPEP and Continental philosophy generally will have to do in the future.
We have yet to admit how deeply inscribed the human is in the nonhuman and the technical. We have yet to appreciate that being-in-the-world is not only historicized, gendered, and incarnate but also both a neural and a galactic event, of both microscopic and macroscopic proportions. Can it be of no interest to “philosophy,” can there be nothing to “wonder” about, that our bodies are literally made of stardust? We have yet to realize how deeply interwoven is the imagination of speculative physics with the wonder of the philosophers. If the best we can do is to protect our turf by saying that science does not think, the sciences will steal our thunder, that is, our wonder, right out from under us. Science does think, and science wonders, because wonder is the piety of thought. That is a matter to which SPEP, and Continental philosophers generally, whether they have taken a theological turn or are running in the opposite direction, should give more thought.36
37
Link: http://www.jstor.org/stable/10.5325/jspecphil.26.2.0333
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.28.3.issue-3
Date: 7 1, 2014
Author(s): Steinbock Anthony
Abstract: The articles collected here represent the richness and diversity of philosophical work presented at SPEP and thus serve to vindicate Steinbock's vision, expressed in his Co-director's Address, of SPEP as an organization that is grounded in a fundamental openness to experience that leads it to continually push against its own limits and thus to reimagine itself.
Link: http://www.jstor.org/stable/10.5325/jspecphil.28.3.0213
Journal Title: The Journal of Speculative Philosophy
Publisher: Pennsylvania State University Press
Issue: jspecphil.28.3.issue-3
Date: 7 1, 2014
Author(s): Davidson Scott
Abstract: For, if phenomenology renounces its search for the absolute and for foundations, then it must give up seeing itself as a single and self-contained discourse. The minimal phenomenologist renounces monolinguism and is no longer the master of only one discourse. Instead, he or she must practice a mixed discourse. To do this is to practice diglossia, to become a code-switcher. In its ordinary sense, the practice of code-switching refers to the passage from one language or dialect to another one in the course of a single conversation, for instance, when the conversation moves from an informal to a formal setting or when it moves from one topic to another. But in the phenomenological context, this would involve the ability to shift from a phenomenological discourse to its “others,” whether they might be Freudian energetics, Deleuzian aspects, Badiouan events, and so on. This practice of translation or code-switching has perhaps always been the role of the phenomenologist, if it is accepted that phenomenological reflection does not begin from itself but is nourished by a life that precedes it and gives rise to it.
Link: http://www.jstor.org/stable/10.5325/jspecphil.28.3.0315
Journal Title: Philosophy & Rhetoric
Publisher: Pennsylvania State University Press
Issue: philrhet.45.4.issue-4
Date: 12 1, 2012
Abstract: Adopting a hyperbolic perspective is also certainly a way to argue as well as a way to examine other “texts” because it is a trope and figure of thought that reveals those moments within discourse when one is attempting to transcend the bounds of reality because the extraordinary nature of a given situation or subject matter requires the use of an excessive prophetic voice or an ardent polemical exaggeration. As Mileur posits, “The work is a hyperbole, the intersection of other hyperboles, and the subject is, insofar as he can be written about at all, another hyperbole” (1990, 86). Rather than circumventing it, understanding hyperbole as the focus of thought and action can create significant moments of
inventioas well aselocutiofor the hyperbolist and critic alike. By approaching a particular text, a critical term, and even a piece of criticism itself from a hyperbolic perspective, one might (re)consider and (re)interpret these “texts” as a stretching of discursive limits that leads one toward a re-presentation of the extraordinary—an attempt to communicate the ineffable or transgress the expressible.
Link: http://www.jstor.org/stable/10.5325/philrhet.45.4.0406
Journal Title: Philosophy & Rhetoric
Publisher: University of Chicago Press
Issue: philrhet.46.2.issue-2
Date: 4 1, 1998
Abstract: Second, how do we account for the fact that the processes of public memory are both created by individual choices and nurtured in collective contexts? Many scholars have productively addressed this question by unpacking specific examples in which individuals or groups vie to control public memories. The critical framework I recommend offers a more systematic approach to this issue. To view representations of the past through the nested lenses of rhetoric, public memory, and the agential spiral is to focus on how human beings—individually and in groups—forge connections with people of other times through the medium of public agency. The agential spiral, derived from my reading of Ricoeur's “threefold mimesis,” aims to pinpoint three moments in the construction of narratives in which human action is represented and reinterpreted within a temporal structure. As a critical framework, the agential spiral helps us to view the creation of public memories at three key moments and to see the process as a coiling whole. Using this tool, we can better understand why certain memories persist in certain societies and how those memories powerfully connect people across time as well as space.
Link: http://www.jstor.org/stable/10.5325/philrhet.46.2.0182
Journal Title: Shaw
Publisher: Pennsylvania State University Press
Issue: shaw.34.1.issue-1
Date: 10 1, 2014
Author(s): Wixson Christopher
Abstract: Chicagoan, 1 June 1934, 28. Courtesy of Quigley Publishing Company, a division of QP Media, Inc.
Link: http://www.jstor.org/stable/10.5325/shaw.34.1.0001
Journal Title: Shaw
Publisher: Pennsylvania State University Press
Issue: shaw.34.1.issue-1
Date: 10 1, 2014
Author(s): Einsohn Howard Ira
Abstract: Moreover, for Shaw and Ricoeur, imaginative works of art have the power to project alternative and potentially redemptive ways of living together harmoniously, which in turn can substantially change hearts, alter beliefs, and reorient behavior in an empathetic direction that promotes vigilant concern for the other. Be they biblical narratives, plays for the stage, fictions for the page, or other forms of literary texts broadly construed, stories can portray freedom and fault reconciled in compassionate beings committed to advancing the common good. In this way, poetic making can and has instilled in us not only faith and hope but magnanimity as well. Thus, the answer to the provocative question Shaw poses at the beginning of his last major treatise,
Everybody's Political What's What?—“Is Human Nature Incurably Depraved?”
—is a resounding no: not just for him but for Ricoeur, too. Where there is faith, there is hope; and where there is hope, there is life. Life expectant.55
Link: http://www.jstor.org/stable/10.5325/shaw.34.1.0133
Journal Title: Style
Publisher: Oxford UP
Issue: style.40.issue-3
Date: 9 1, 1996
Author(s): Kubíček Tomáš
Abstract: This present study revisits the role of the subject in the light of mimesis theory and the urgency of the questions it raises in the theory of fictional worlds, mainly following the model that Lubomír Doležel has “canonized,” after many years' reflection, in his essential book,
Heterocosmica(1998). The study measures the shift within this theory that has occurred under the influence of the subject, sketches the complex of problems that it raises, and shows how the subject itself, conversely, demands redefinition in the light of the theory of fictional worlds. Because this area is very wide, the study is limited to that part of it defined by the pairing of subject and mimesis as literary categories. And it indicates that it is precisely the theory of fictional worlds that can prove how ambiguous the simple dichotomy of subject and object is.
Link: http://www.jstor.org/stable/10.5325/style.40.3.198
Journal Title: Style
Publisher: Shocken
Issue: style.40.issue-4
Date: October 1, 1998
Author(s): Mikkonen Kai
Abstract: The recent pragmatic-contextual theory of fiction entails the possibility of changes between fact and fiction over the course of time. It is also perhaps commonplace to state that this process can be reversed—that fictional texts may cease to be fictional. The question of generic fiction-to-fact transition, however, is rarely confronted in the theory of fiction. This essay investigates the generic expectations attached to texts that make a full-scale transition from fiction to nonfiction difficult, both culturally and psychologically. “Fiction” is understood here in a limited, pragmatic sense of a work of fiction, a text known and categorized as fiction. The discussion is structured around five interrelated reasons that contribute to the difficulty: (1) the commonness of as-if structures in everyday life; (2) the generic combinations among literature, fiction, factual representation, and narrative; (3) the relative stability of the communal values and ways of checking facts that determine the categories of fiction and fact (the fact convention); (4) the popularity, in fiction, of metalepsis and the theme of transworld travel between different ontological spheres; (5) and the fictionalization of literature in the historical perspective.
Link: http://www.jstor.org/stable/10.5325/style.40.4.291
Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.23.1.issue-1
Date: 4 1, 2012
Abstract: What is left unsaid in this article about the relationship between utopia and rhetoric could certainly fill the pages of many books. The range is especially rich when we turn to contemporary rhetorical theorists who specifically address society as a value to be combined with a remembered or imagined better place, as in Nedra Reynolds's
Geographies of Writingor bell hooks'sBelonging: A Culture of Place.
Just as constitutive rhetoric (that is, cumulative discourse that contributes to building the structure of human society) has been important in the works of theorists often cited by utopists as crucial to their work, so the utopian impulse continues to be inherent in the way rhetoricians see their subject. To persuade verbally or visually, we must have our own idea of what is socially better, and we must also be able to imagine what our audience believes to be better. The function of utopia, then, may be less philosophical and ideological at its root than it is linguistic in a pragmatic sense. As Kenneth Burke has written of human beings, we are “the symbol-making, symbol-using, symbol-misusing animal … rotten with perfection.”38
39
Link: http://www.jstor.org/stable/10.5325/utopianstudies.23.1.0113
Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.23.2.issue-2
Date: 10 1, 2012
Abstract: Milan Kundera has described this kind of comedy as echoing a joyous, life-affirming laughter—“the serious laughter of angels expressing their joy of being.”
But that is not to suggest that there is anything divinely pious in this position: if Joyce is an angel, then he is one, like Stephen Dedalus, who will not blindly or uncritically serve.168
In commenting upon an earlier version of this article, Patrick Parrinder spoke of “the difficult relationship between Utopia and comedy.” This relationship is problematized by the fact that Utopia rarely seems able to laugh at itself or therefore to offer the liberating possibilities of comedy. Joyce's later writing, however, appears to advance the rare chance of a pluralist, ambiguous, and dynamic vision of Utopia: a Utopia that might be sustained into futurity—a Utopia that still has room for dreamers and for democrats. But is it still possible that we can call this realm of radical openness, this flux of possibilities, this resolutely material site, Utopian? And do we really need to? This kind of Utopia is not a category or a frame but a direction, a progress, a confluence of streams of consciousness and of unconsciousness, flowing into the river of life: not just a symbolic river but a real one too, the Liffey, the great Anna Livia Plurabelle herself. Or as Joyce put it, more succinctly (and more joyously), it is simply “Lff!”169
170
Link: http://www.jstor.org/stable/10.5325/utopianstudies.23.2.0472
Journal Title: Utopian Studies
Publisher: Pennsylvania State University Press
Issue: utopianstudies.25.1.issue-1
Date: 4 1, 2014
Abstract: It is in this sense that Utopia can be understood as
lying before us—in both senses of this confounding double phrase. Utopia resides in the past (beforein this instance means “behind us”) inasmuch as any reconsideration of Utopia in the present must inevitably begin with the past. But if the sources of Utopia in the present reside in the past, realization is in the future (beforein this instance means “ahead of us”). It is this double valence that links the articles that make up this special issue. Some deal with historical figures, literature, or places, while others take up analogous considerations that are closer to us now. However, in each case, the future is what is at issue: What shape will it take? How might the circumstances of its emergence be as propitious as possible? These key questions suffuse all of the articles that follow and are of the greatest urgency to all disciplines but in particular for architecture and urbanism, which are burdened with providing the stage upon which we play out the drama of our lives, individually and collectively.http://www.jstor.org/stable/10.5325/utopianstudies.25.1.0001
Journal Title: Shofar
Publisher: Harper
Issue: shofar.28.issue-3
Date: 4 1, 1962
Author(s): Knight Henry F.
Abstract: This essay places before the reader four historic texts that raise significant questions for Jews and Christians who choose to enter into post-Holocaust examination of their respective identities and their relationships to their grounding traditions. The Kristallnacht exhibit at the U.S. Holocaust Memorial Museum introduces museum visitors to the defaced Talmudic instruction of R. Eliezer—
Know before whom you stand-which frames this essay. As with the story the museum recounts, more than texts are at stake in this essay, but the way forward is distinctly framed by their critical presence. In this case, the distinctive texts are faced in reconfiguring ways, asking those who face them to rethink the place of the other in their identities and life-orienting commitments. Early on, Samuel Bak's surrealistic rendering of a crucified, Jewish child provides a refracting image for exploring the questions these texts pose for post-Shoah people of faith who take their place before them, asking in recursive fashion: before whom do you stand?
Link: http://www.jstor.org/stable/10.5703/shofar.28.3.116
Journal Title: Cultural Critique
Publisher: University of Chicago Press
Issue: culturalcritique.86.issue-2014
Date: 1 1, 2006
Abstract: In contemporary Western culture, death is often made separate from life. The dying body is rendered invisible, even though sociocultural performances of death foreshadow and signify death and dying. This article challenges this signifying by arguing that death and dying are constituted performatively through the inscriptive surfaces of living, dying, and dead bodies, rendered visible by breath and breathing. The article begins by reflecting on the experience of witnessing the author's mentor's dying breath. Thinking through the dying breath, it then questions to what extent the separation of death from life is maintained by what is unspoken of the dying and dead body. Finally, the article considers the analytical implications of the argument for those who remain behind to grieve for, and remember, the dying bodies, and those to whom those bodies once belonged
Link: http://www.jstor.org/stable/10.5749/culturalcritique.86.2014.0065